Skip to main content

Full text of "Islam, Turkey, and Armenia, and how they happened"

See other formats 


»*.       «,       ^      /jftW/k'     *<f       c*       ♦  d»fel *        ^     **      *^ 

^:  /~v  :-111p«:  ******  V?W?;  ^\  '*S 


To'    & 


-) 


ISLAM, 

TURKEY, 
and  ARMENIA, 

AND 

HOW  THEY  HAPPENED. 


\v\\\\\\\\\\\\\s\\v\\ 


By  SADIK  SHAHID  BEY. 


TURKISH 

MYSTERIES 

UNVEILED. 


2m  TWO  COPIES  RECEIVED- 


8218 

COPYRIGHT  APRIL,  1898. 


^ 


<\* 


'M^ 


PRESS   OF 

C.    B.   WOODWARD   COMPANY, 

ST.    LOUIS. 


DEDICATION. 


This  book  is  gratefully  dedicated  to  my  precious 
mother  in  far-away  Armenia,  who  possesses  my 
devoted  filial  love  and  efforts, 


PREFACE. 


The  frequent  requests  of  many  friends,  and  also  realization 
of  the  need  of  a  fuller  account  of  the  Turkish  and  Armenian 
question,  have  led  to  the  publication  of  this  book. 

The  object  is  to  understand  the  life  of  Mohamet,  "The 
Prophet;"  the  Koran  and  its  teachings;  Islam  and  its  power 
over  Church  and  State;  the  Sultan  and  the  Palace;  the 
school  and  home  life  of  the  Turks;  also  the  origin  and  life  of 
the  Armenians,  and  the  causes  of  the  repeated  massacres  and 
their  results. 

The  facts  give-n  in  this  book  are  of  the  interior  of  the  Empire. 
Many  of  the  books  about  Turkey  and  Armenia  are  written  by 
men  who  have  made  short  visits  to  or  lived  in  the  sea-coast 
cities,  writing  of  what  they  saw  there,  which  is  far  from  the 
real  Turkish  life  and  practice.  The  typical  Turkish  life  can  not 
be  seen  in  the  sea-coast  cities— as  Constantinople,  Smyrna,  Bey- 
rout,  Jaffa,  etc. -which  have  slowly  lost  their  originalities 
through  constant  contact  with  Europeans  and  Americans,  who 
are  always  present  as  missionaries  and  merchants,  and  visitors 
in  great  numbers. 

Very  few  travelers  undertake  to  enter  the  interior  of  the 
Empire.  Such  parties  pass  rapidly,  and  as  a  rule  are  guided  by 
Turkish  Zabteyahs  and  are  led  to  the  most  favorable  cities, 
where  the  Turkish  authorities  are  prepared  to  give  them  a 
favorable  impression.  Thus  these  travelers  can  know  but  little 
about  the  real  situation. 

Names  of  persons  and  places  of  events  are  withheld,  lest 
they  cause  greater  suffering  and  death  to  innocent  ones. 

The  attitude  of  this  book  toward  the  Turk  is  as  charitable  as 

the  facts  could  possibly  permit. 

The  Author. 


EIGHT    COMMANDMENTS    OF    THE    KORAN 
CONCERNING  CHRISTIANS. 

(THE  ARABIC  INSCRIPTION  ON  THB  NEXT  PAGE.) 


(1.)  "They  are  surely  infidels,  who  say,  Verily 
God  is  Christ  the  son  of  Mary."     (Koran,  Chap.  V.) 

(  2 . )  *  *  O  true  believers ,  take  not  the  Jews  or  Chris- 
tians for  your  friends:  they  are  friends  the  one  to 
the  other ;  but  whoso  among  you  taketh  them  for  his 
friends,  he  is  surely  one  of  them."     (Chap.  V.) 

(3.)  "War  is  enjoined  you  against  the  infidels; 
but  this  is  hateful  unto  you;  yet  perchance  ye  hate  a 
thing  which  is  better  for  you,  and  perchance  you  love 
a  thing  which  is  worse  for  you;  but  God  knoweth, 
and  ye  know  not."     (Chap.  II.) 

(4.)  "Fight  therefore  against  them,  until  there 
be  no  temptation  to  idolatry,  and  the  religion  be 
God's."     (Chap.  II.) 

(5.)  "Fight  against  the  friends  of  Satan,  for  the 
stratagem  of  Satan  is  weak."     (Chap.  IV.) 

(6.)  "And  when  the  months  wherein  ye  are  not 
allowed  to  attack  them  shall  be  past,  kill  the  idolaters 
wheresoever  ye  shall  find  them,  and  take  them  pris- 
oners, and  besiege  them,  and  lay  wait  for  them  in 
every  convenient  place."     (Chap.  IX.) 

(7.)  "When  ye  encounter  the  unbelievers,  strike 
off  their  heads,  until  ye  have  made  a  great  slaughter 
among  them."     (Chap.  XL VII.  ) 

(8.)  "Ye  are  also  forbidden  to  take  to  wife  free 
women  who  are  married,  except  those  women  whom 
your  right  hand  shall  possess  as  slaves.  This  is 
ordained  you  from  God. "     (Chap.  IV.  ) 


THE  ARABIC  FORMULA  OF  THE  MOHAM- 
ET AN  CREED. 

"There  is  no  Deity  but  Allah  and 
Mohamet  is  the  apostle  of  Allah." 


EIGHT    COMMANDMENTS     OF    THE    KORAN 
CONCERNING  THE  CHRISTIANS. 

(IN  ARABIC.) 


atfj&M  '&**&>&  wJ&&  & 


For  the  translation  see  the  reverse  page. 


The  diagram  of  six  great  massacres  of  Christians 
which  took  place  in  Turkey  within  less  than  seventy- 
five  years.  Every  one  of  these  massacres  was  planned 
and  ordered  by  the  Turkish  Government. 

1822.    Greeks,  especially  in  Scio  (Chios)  by  Sultan  Mah- 

moud,  the  grandfather  of  the  present  Sultan 50,000 

1850.     Nestorians  and  Armenians  in  Kurdistan,  by  Sultan 

Mejit,  the  father  of  the  present  Sultan 10,000 

I860,     Maromtes  and  Syrians,  in  Syria,  by  the  same 11,000 

1876.     Bulgarians  by  Sultan  Aziz,  the  uncle  of  the  present 

Sultan 15,000 

1894.  Armenians  at  Sassoun,  by  Sultan  Hamid  II 10,000 

1895.  Armenians,  in  six  provinces,  by  the  same 90,000 


SEVENTY-NINTH  PSALM  IN  ARMENIAN. 

(An  Armenian  mother,  writing  to  her  son  in  the 
United  States,  requested  him  to  read  the  seventy-ninth 
Psalm  in  order  to  know  of  the  situation  in  Armenia. ) 

I  tl     |^i/i/7/»m/o-'    ^bptuunuubpp     one    (fiun_ui7i_ 
...    arni-ftTCuflin.    «£(fyi    iTuiluU   .      nnL-^unupp    utiu„ 
Tftupq.     Lqqb  Lrjp'h     .      \^pnL.ULun^Jjf     ujl.L  pujl^uL  pnL. 
nuupint-npu   » 

2  ■£««-  6-ujn.uihbpnL.n.  n.ftbpjt  bplfftbpfi  Pn.intJu_ 
"ubpnUh  lfbptulfitL.p  mnufib  %  .pnt.  um.ppbpni.ij. 
tlujpJfiup  bpbpft   q  tu niultUb p n iju    i 

3  \^unuj   uipftJup  fni_pft    tut^u  Pujipbgfiu    \?pnt 

uuJnbJfiu  pninput[tj>p  ,  nL.  Ji^bp  sl/tup  np  »•»}.•&+ 
ft}iunl,p    » 

4  XT^P  n.ptuqptbpntJb  "htufuiuuiftUD  bniuun  f 
buinp   nL.   Ifiuutujli    tlbp  pninpwftop  bnnnubpnt.u   i 

5     xrp'bzfL  ^pp"  "4_  Skp  •  iip^y  tufunp  ptupLiu^ 

"limit    .    ^nt.    Uiupjuiuin.     bpuibfi     uil;u    uihtnh     /?»/>_ 

Pn-PP*  » 
(J  f&UJipt      JtnL.      pujp/irtL.jd  f)i.'tin        u/h       Luqq.bpnt.u 

i/r-Lui'    np  j>bq     <bu   WujusULup   ,    nL.   lu\i  p lu " tu «_ n _ 

pnL.pl flLhiubpn L.U   ihttuj     np  „f>/»L  LutiniJtin    %bu  Li-u'b_ 

Llp    » 

7  f«Y»w»»_   np   Quihnpp   tfbputu   ,     r;i_   uiunp   phujuni 

prpLUp    lui  L ptxiL   n.LupdnL.qpu    i 

&  \Pp    JPl^P   dkqfr   q-klT   ujn_fj>     Luuopb.unL.ppL.u_ 

Itbpp  .  ptnn  ynt-uintf  ^uiuuft  Jhq/i  oiil  nnnp_ 
Uni-P  pL-uhL pn.  t  pu\nL.  np  pjpuut  (3  ■>  ni^iun.  m. 
niuli  i>  t 

()  ~f;nL.     iuunL.Lt/Un.     lpLun.r>pi     ^cutflun    onub      ifkqfi' 

nil  JLp  Lppbni-prbLUU  \^umni_uj&  n  .  L.  onL.  lu _ 
'*/  n  i_  lu'L  n      ^LuifLup     tfiplfh;      Jhq     t      hl.     Jhp     dbnj»bpp 

j>wi"k'  » 

10        >^»»*«-    pubu    {,bp-uiuriuUbpp  ,    fib    n"»-/»    h   "J- 
unbt 


h  n 


utnnL-Uj 


op  j-      {3~  n  n  .     l  tu  I  utu  n  <_/»      ^bpLulin. 


uluo  U%9  tlbp  Lu<j>LpniJli  Lun  vLn  otfJL.  bujn.LU^ 
uhpni-n.   P lu tp n L.UJ it    LupflL-ufiu    tlpl^d-p    J 

J}  \\LUuinL-Ui&pu  ^iun.LU%Luuop   ^pnL.  Lun.fl>' n.  Pnn 

btlh  *  J>nL.  aopuL-Pbu/Un.  JL  &  n •  P  b l.L n  ij ft  iTlu _ 
^nt-Uib   liluinunL-LU&ubpp   LUtupbqnL.p    . 

2£  f)«-  boPuLuuiLnftb  ^Luutnt-nnL-LT  ppl?  tlbp  n_piu_ 
npUbpnth$  ppL'hn  h-nnhu  Jt^QjS  luIi  hpbun  'liiu/u ix/_ 
Mftph^ppu     ^»J»«»i.J.'5.»     (      npntl       J>ba        luhutptiL  •ih'lt 

J3  P"^//<7  'fuu.B  J*nL-  <f-nnniInL.piLn.  nL.  JtnL.  tupoLnhiL 

nsfuLupubpp  jLUL-fiujbuju  Jibq  uihtnp  a-nJLua  t 
•»*■  ^hl  ipujn.nit.^ui(iw[i  uiLULnJbuo  Luqq-L;  JpusU. 
Luqif.    I 


See  also  page  222. 


CHAPTER  I. 

The  Beginning  of  Islam  or  Mohametanism. 

mohamet,  the  founder  of  islam. 

1.  The  parentage  and  traditions  about  the  birth 
of  Mohamet. — Mohamet  was  born  in  Mecca,  Arabia, 
569  A.D.,  of  a  noted  parentage  belonging  to  the  tribe 
of  Koreish.  His  father  was  called  Abdullah  "the 
Servant  of  Allah"  (God),  and  his  mother  Emineh, 
"the  faithful  woman."  So  remarkable  was  Abdullah 
for  his  personal  beauty  and  other  qualities  that, 
according  to  the  Arabic  traditions,  on  the  day  of  his 
marriage  with  Emineh  200  virgins  of  the  tribe  of 
Koreish  died  of  broken  hearts. 

Mohamet  was  the  only  child  of  this  most  envied 
family.  His  birth  is  related  to  accompany  wonder- 
ful events.  At  the  moment  of  his  coming  into  the 
world  a  heavenly  light  enlightened  the  surrounding 
regions,  and  the  new-born  babe,  raising  his  eyes 
to  heaven,  exclaimed:  "Allahu  ekber;  la  ilahe  fllal- 
lah,  ve  enna  resuluhu."  "Allah  is  the  greatest; 
there  is  no  deity  but  Allah,  and  I  am  his  apostle." 
In  that  remarkable  night  the  sacred  fire  of  Zoroaster, 
which,  under  the  care  of  Persian  magi  had  burnt 
without  ceasing  for  more  than  a  thousand  years,  was 
said  to  have  been  extinguished  suddenly,  and  all 
the  idols  in  the  world  and  the  demons  among  the 
stars  fell  down.    The  river  Tigris  bursting  its  bounds, 

11 


12  ISLAM,  TURKEY  AND  ARMENIA. 

overflowed  the  neighboring  lands;  the  palace  of 
the  Persian  monarch  shook  to  its  foundation,  several 
of  its  towers  falling  down,  and  the  Judge  of  Persia 
saw  in  his  dream  a  ferocious  camel  conquered  by 
an  Arabian  courser. 

2.  The  Childhood  of  Mohamet.  His  father  died 
either  before  or  shortly  after  his  birth ;  and  the  child 
when  two  months  old  was  given  by  his  relatives, 
after  the  fashion  of  the  land,  to  a  Bedouin  nurse  to 
be  fostered  in  genuine  desert  life.  On  their  journey 
from  the  city  of  Mecca  to  the  tent  of  the  nurse,  the 
tradition  says  the  animal  which  bore  the  babe,  be- 
coming endowed  with  speech,  proclaimed  aloud  that 
it  bore  on  its  back  the  greatest  of  the  Prophets  and 
the  favorite  of  Allah.  The  flocks  of  sheep  and  cattle 
bowed  to  him  as  he  passed  by,  and  the  moon  stooped 
towards  him  when  he  was  gazing  at  it  in  his  cradle. 

He  could  stand  alone,  the  tradition  continues  to 
say,  when  three  months  old ;  run  abroad  when  seven ; 
at  eight  months  he  could  speak  so  intelligibly  and 
fluently  as  to  astonish  all  his  hearers.  At  the  age  of 
three  years,  when  he  was  playing  in  the  field  with  the 
children  of  the  nurse,  two  bright  angels  appeared 
before  them,  and  taking  hold  of  Mohamet  laid  him 
gently  upon  the  ground,  and  opened  his  breast  with- 
out causing  any  pain,  and  taking  forth  his  heart 
washed  it  with  snow  from  all  impurities  originated 
from  Adam's  sin,  and  after  filling  it  with  faith  and 
wisdom  and  prophetic  light  replaced  it  in  his  bosom. 
Mohamet  in  his  later  life  used  to  show  the  crescent- 
shaped  scar  of  that  angelic  operation  to  his  followers, 


MOHAMET,  THE  FOUNDER  OF  ISLAM.        13 

who  afterwards  gave  it  the  title  of  "the  Seal  of  Proph- 
ecy." His  nurse  and  her  husband  being  fright- 
ened at  this  event,  which  they  thought  to  be  an 
epileptic  fit  caused  by  demons,  could  not  dare  to  keep 
the  child  any  longer,  so  took  him  back  to  his  kindred. 

When  six  years  old  he  lost  his  mother  also,  and 
was  adopted  by  his  grandfather,  who  died  in  two  years, 
when  the  child  was  taken  and  protected  by  his  uncle. 
It  is  supposed  that  the  favorable  disposition  of  the 
Mohametan  law  in  regard  to  the  widows'  and  orphans' 
rights  was  the  result  of  this  early  bereavement  of  his 
parents  and  of  the  experience  of  an  orphan's  hard  life. 

3.  The  Young  Mohamet  and  his  Environment. 
In  the  house  of  his  uncle,  who  was  a  wealthy  mer- 
chant, and  at  the  same  time  the  chief  guardian  of  the 
Kabeh — the  most  sacred  temple  of  the  Arab  races 
from  times  immemorial — Mohamet  was  in  contact  with 
the  commercial  and  religious  leaders.  The  unceas- 
ing  arrival  and  departure  of  the  pilgrims  from  all 
parts  of  the  land,  and  of  commercial  caravans  from 
the  southern  and  northern  districts,  caused  Mecca  to 
be  the  seat  of  a  perpetual  fair,  where,  besides  the 
commercial  enterprises,  the  popular  traditions  of 
Arabs  were  recited  and  various  religions  were  dis- 
cussed and  enforced,  and  the  heroism  of  the  ancient 
chiefs  and  the  beauty  of  fair  women  were  sung  by 
celebrated  poets,  and  poetic  contests  were  held  before 
the  people,  and  the  poems  to  which  the  prize  was 
awarded  were  re-written  in  golden  characters  and 
suspended  in  the  Kabeh.  All  these  were  exciting 
events    for   the    young    Mohamet    and    carried   his 


14  ISLAM,  TURKEY  AND  ARMENIA. 

imagination  to  other  parts  of  the  country.  At  his 
youthful  age  and  upon  his  hearty  requests  his  uncle 
permitted  him  to  accompany  some  of  these  caravans 
in  their  slow  but  delightful  journeys.  The  careful 
observations  he  made  on  his  way  and  the  interesting 
tales  he  heard  during  his  travels,  and  especially  the 
free  and  detailed  conversations  he  had  with  some 
Nestorian  Christian  monks  residing  in  a  secluded  con- 
vent, which,  being  on  the  way  of  these  caravans, 
showed  great  hospitality  to  them  during  their  jour- 
neys from  and  to  home,  and  other  such  coincidences, 
induced  the  mind  of  Mohamet  to  reform  the  paganish 
religions  of  his  race  by  establishing  a  better  system 
more  similar  to  their  original  faith  supposed  to  be 
founded  by  Abraham  and  Ishmael,  the  ancestors  of 
the  Arabian  races.  He  was  not  in  favor  with  the 
doctrines  and  practices  of  Christianity  which  was 
divided  into  various  sects,  all  conflicting  with  each 
other  and  none  corresponding  with  the  primitive 
simplicity  of  the  Apostolic  church.  He  felt  much 
opposition  against  Judaism  of  his  time  and  country, 
calling  it  a  subversion  of  the  ancient  religion  of 
Israel,  which  he  mentions  very  frequently  in  his  later 
teachings. 

4.  The  Beginning  of  the  Mohametan  Religion. 
While  forming  the  design  of  a  new  religious  system 
Mohamet  was  for  years  in  the  habit  of  retiring  to  a 
cave  not  very  far  from  Mecca,  and  there  spending  days 
and  weeks  in  silent  meditation.  According  to  some 
historians  his  isolation  in  that  cave  was  not  altogether 
for  thoughtful  planning,  but  was  due  to  epileptic  fits 


MOHAMET,  THE  FOUNDER  OF  ISLAM.  15 

to  which  he  was  a  victim  from  his  childhood.  The 
important  crisis  having  at  last  arrived — not  before  his 
fortieth  year,  however — he  supposed  or  pretended  to 
have  received  the  first  divine  communication  in  the 
solitude  of  the  cave,  where  the  archangel  Gabriel 
appeared  to  him  in  human  form,  with  a  written  rev- 
elation in  his  hand,  which  was  in  Arabic,  and  giving 
it  to  him  commanded  him  to  "read."  Mohamet,  his 
followers  say,  did  not  know  how  to  read,  but  as  soon  as 
he  looked  over  the  "  waraka"  (the  writing)  he  was 
endowed  with  a  miraculous  gift  of  reading  and  began 
to  rehearse  it  fluently  and  eagerly.  This  was  the 
first  of  114  warakas  which  Gabriel  brought  him  from 
time  to  time  and  on  various  occasions,  and  which,  be- 
ing compiled  after  the  death  of  Mohamet,  composed 
the  book  of  the  Koran. 

On  the  day  he  received  this  first  divine  message  he 
returned  home,  and  at  once  broke  to  his  wife  the 
solemn  news  of  supernatural  visions  and  heavenly 
voices  in  his  seclusion,  and  recited  before  her  the 
"waraka"  which  he  claimed  to  be  conveyed  to  him  by 
the  archangel  Gabriel,  and  invited  her  to  accept  this 
true  religion  and  to  become  the  first  believer  among 
his  kindred  and  countrymen.  Being  unable  to  resist 
such  a  powerful  exhortation,  she  immediately  ac- 
cepted the  invitation  and  became  the  first  proselyte 
among  the  future  hosts  of  the  Mohametan  world. 

5.  The  Rapid  Progress  of  Islam.  Mohamet's 
teachings,  especially  those  that  were  against  the  idols 
of  Kabeh,  were  very  much  opposed  by  his  own  tribe 
and  kindreds.     But  owing  to  the  circumstances  of  his 


16  ISLAM,  TURKEY  AND  ARMENIA. 

time  and  country,  namely,  to  the  discord  and  corrup- 
tion among  the  Christian  sects,  and  the  hostility 
between  the  proselyte  Jews  and  the  Christians,  and 
to  the  adaptation  of  Islamic  militio-religious  system 
to  the  adventurous  spirit  of  the  Arab  races,  and  to 
the  sensual  and  avaricious  nature  of  savage  tribes, 
and  to  the  absence  of  a  mighty  power  to  check  its 
fury,  this  system  was  firmly  established  in  Arabia 
"  by  the  edge  of  the  sword,"  and  these  local  suc- 
cesses encouraged  the  followers  of  Islam  to  carry  on 
their  expeditions  by  the  force  and  fire  of  the  * '  Holy 
Wars  "  which  burned  all  the  surrounding  countries, 
ruined  and  defiled  the  Christian  churches,  killed  and 
enslaved  the  Jews  and  the  Christians,  until,  in  the 
short  space  of  80  years  from  the  death  of  their 
prophet  they  could  extend  the  Mohametan  dominion 
from  Egypt  to  India,  and  from  Lisbon  to  Samarcand, 
thus  waving  the  bloody  banner  of  the  "  Crescent'1 
over  the  continents  of  Asia,  Africa  and  Europe. 
Had  it  not  been  for  the  bravery  of  Charles  Martel 
Europe  would  have  been  overwhelmed  by  the  torrent 
of  Islam,  and  would  most  probably  be  covered  with  its 
gloom  even  unto  this  day.  As  an  illustration  of  the 
rapid  progress  of  Islam,  so  much  would  suffice  to 
mention  that  in  the  fourth  year  of  his  mission  Mo- 
hamet could  only  make  40  Proselytes,  chiefly  slaves 
and  the  people  of  the  lower  ranks,  while  towards  the 
twentieth  year  of  his  ministry  he  entered  the  city  of 
Mecca  with  40,000  followers  to  perform  pilgrimage 
in  the  Kabeh,  the  sacred  temple  that  was  already 
Mohametanized.  The  present  number  of  Mohametans 
is  estimated  to  be  over  200,000,000. 


CHAPTER  II. 

THE    KORAN,    THE    SACRED    BOOK    OF    ISLAM. 

t.  Trie  Asserted  Supremacy  of  the  Koran. 
Moharnmetans  confess  four  sacred  books,  Law  of 
Moses,  Psalms  of  David,  Gospel  of  Jesus  and  Koran 
of  Mohamet,  with  these  two  distinctions,  that  the 
Koran,  being  the  last  and  the  best  of  the  revelations, 
is  supreme  and  authoritative  over  the  others,  and 
that  the  present  books,  which  Jews  and  Christians 
have  in  their  hands,  are  not  the  genuine  revelations 
given  to  Moses,  David  and  Jesus;  that  the  Jewish 
and  Christian  scribes  intentionally  corrupted  them  in 
order  to  conceal  all  indications  about  the  Latter 
Day  Prophet  and  his  true  religion.  Hence  they 
have  no  value  as  authoritative  texts  and  no  Moharn- 
etan  need  be  led  astray  by  them,  as  the  substance  of 
the  original  revelations  is  giveninthe  book  of  Koran. 

The  original  text  of  the  Koran,  they  assert, 
exists  upon  a  tablet  co-existent  with  the  throne  of 
God  and  adored  by  the  celestial  hosts  as  "the 
Eternal  Word."  A  copy  of  it,  written  with  silver 
and  golden  letters,  descended  into  the  first  heaven  in 
the  sacred  month  of  Kamazan,  and  piece  by  piece 
communicated  to  Mohamet  bv  the  archangel  Gabriel. 
Each  letter  of  this  holy  book  is  said  to  contain  ten 
thousand  mysteries  and  unmeasurable  virtues. 
Simply  the  heading  of  each  chapter,  "Bis  mill  ah  er 
rahm'an  erratum"  (in  the  name  of  the  most  merciful 
Allah),  being  composed  of  19  Arabic  letters,  is  be- 

17 


18  ISLAM,  TURKEY  AND  ARMENIA. 

lieved  to  have  sufficient  power  to  dispel  the  evils  of 
the  19  hours  of  the  day,  and  united  with  five 
daily  Mohametan  prayers  is  able  to  keep  the  believer 
from  the  evils  and  troubles  of  a  whole  day.  The 
mechanical  rehearsing  of  certain  passages  is  taught  to 
be  an  effectual  relief  for  certain  calamities,  a  sure 
protection  in  sacred  wars,  a  lucky  success  in  all 
enterprises,  and  an  assurance  in  gaining  loves  and 
favors. 

2.  The  Sacredness  of  the  Current  Copies  of  the 
Koran.  A  non-Mohametan  is  not  allowed  to  touch 
this  heaven-descended  book;  even  the  Mohametans 
do  not  handle  it  without  having  first  performed  the 
ceremony  of  ablution — sacred  washing.  When 
European  or  American  travelers  go  to  the  Turkish 
Museums  at  Constantinople  and  enter,  for  instance, 
into  the  Tomb  of  Sultan  Mahmoud,  they  will  find  a 
Mohametan  guide  there  ready  to  show  and  explain  the 
articles  of  interest,  among  which  are  several  copies 
of  the  Koran  wrapped  in  elegant  embroideries  and 
put  upon  special  stands  in  front  of  the  tomb,  both 
for  adornment  and  for  the  spiritual  benefit  of  that 
great  Sultan.  The  guide  opens  them  one  by  one 
and  explains  their  authority  and  dates  and  estimated 
prices,  always  being  careful  that  no  infidel's  hand 
shall  touch  them.  If  any  of  the  visitors  moves  his 
hand  toward  the  finely  gilded  pages  he  politely  pushes 
it  back,  saying,  ' 'Please,  sir,  according  to  our  belief 
it  is  not  lawful  to  touch  the  sacred  Koran  without 
first  performing  the  legal  ceremony  of  ablution.  I 
can  not  myself  touch   it  without,''     The  writer  had 


THE  KORAN,  THE  SACRED  BOOK  OF  ISLAM.  19 

the  opportunity  to  examine  the  very  fine  pages  and 
richly  ornamented  covers  while  the  white-turbaned 
guide  was  busy  in  telling  stories  about  the  out-of- 
order  * 'golden  clock,"  which  was  presented  to  a  pre- 
vious Sultan  by  the  Emperor  Napoleon,  aud  the 
heavy  embroidered  green  curtains  used  many  years 
in  the  "Sacred  Kabeh,"  and  forwarded  to  him 
as  a  compliment  to  his  religious  zeal ;  and  the  chest 
in  which  "the  sacred  beard"  of  the  Prophet  is 
still  preserved,  which  no  one  is  allowed  to  open 
but  the  Sultan  himself  when  he  comes  to  kiss  the 
sacred  relics  kept  in  that  magnificent  shrine  of  white 
marbles. 

Such  a  book  of  boundless  mysteries  and  rich 
blessings  can  never  be  translated  into  other  lan- 
guages ;  hence  the  Arabs,  the  Hindoos,  the  Moors, 
the  Persians,  the  Turks  and  the  Albanians,  all 
different  races  with  different  dialects,  read  it  in 
the  same  original  Arabic  language  with  the  strict- 
est care  of  correct  articulation.  A  great  many 
learned  people  make  it  their  life  work  to  commit  the 
whole  Koran  (a  book  about  t  e  size  of  the  New 
Testament)  to  memory  and  rehearse  it  continually. 
Even  the  majority  of  the  blind  men  among  Moham- 
etans  learn  the  whole  book  by  heart,  and  on  various 
occasions  are  invited  into  the  Harems  to  rehearse 
certain  portions  for  their  own  interest  and  for  the 
benefit  of  the  household.  They  are  called  "Hafiz," 
the  Preserver  (of  the  ancient  Word). 

It  is  n  ,t  an  unusual  thing  to  see  a  pious  Moham- 
etan  sit  before  the  window  of  his  house,  or  even  at  his 


20  ISLAM,  TURKEY  AND  ARMENIA. 

shop,  and  engage  in  repeating  or  reading  his  Koran 
in  a  monotonous  tone  and  with  continual  vibrations 
of  the  upper  part  of  his  body,  at  the  same  time  notic- 
ing all  things  about,  having  occaskmal  talks  with 
others,  trying  to  catch  the  neighbors'  customers,  bar- 
gaining, joking,  swearing,  cursing,  as  the  circum- 
stances may  demand,  and  yet  trying  to  finish  the 
portion  he  began  to  recite.  The  great  majority  can 
not  read  the  Koran,  but  they  are  privileged  to  carry 
about  them  some  portions  of  it  written  upon  a  narrow 
and  very  long  piece  of  paper,  and  wrapped  in  cloth 
very  tightly  and  put  in  a  tin  or  silver  case  and  hung 
around  the  neck.  The  simple  carrying  of  such  a 
relic  entitles  the  owner  to  the  same  blessings,  and  he 
is  requested  to  take  it  out  from  time  to  time — once  in 
a  few  years,  for  example — and  hand  it  to  a  teacher 
and  listen  to  his  reading  it.  Many  children,  sleep- 
less babies,  idiots  and  even  mad  animals  are  fur- 
nished with  such  relics  in  order  to  be  protected  from 
"bad  eyes"  and  possible  injuries. 

3.  Bible  Stories  as  Recorded  in  the  Koran.  By 
his  accidental  contact  with  the  Christians  and  Jews 
Mohamet  seems  to  have  received  some  vague  idea  of 
the  Old  and  New  Testaments  and  the  apocryphal  and 
Talmudic  writings  of  his  time.  The  Mohametan  so- 
called  Bible  story  is  full  of  mistakes,  as  it  will  be 
seen  from  the  following  examples: 

The  Story  of  Adam  and  Eve.  After  creating 
Adam  God  brought  him  into  the  presence  of  angels 
and  commanded  them  to  bow  before  this  human 
being  [the  reason  of  this  command  will  be  given  else- 


THE    KORAN,  THE  SACRED  BOOK  OF  ISLAM  21 

where],  which  they  all  have  done  except  Azazil,  one 
of  the  four  distinguished  archangels,  who  refused, 
saying,  "Why  should  I,  whom  Thou  hast  created  of 
fire,  bow  down  to  one  whom  Thou  hast  formed  of 
clay?"  For  this  offense  and  rebellion  he  was  accursed 
and  cast  out  of  Paradise,  and  his  name  changed  to 
Iblis,  which  signifies  "despair."  In  revenge  for  his 
abasement  he  works  all  kinds  of  mischief  against  the 
posterity  of  Adam. 

After  eating  the  forbidden  fruit,  and  being  ex- 
pelled from  Paradise,  which  was  in  heaven,  Adam 
was  cast  down  to  India  and  Eve  to  Jiddeh  in  Arabia, 
where  they  wandered  alone  200  years  without  being 
able  to  find  each  other.  On  Adam's  lamenting,  God 
forgave  his  sin  and  led  him  to  the  districts  of  Mecca, 
where  he  found  his  wife,  no  more  to  separate.  Eve 
gave  twenty  births,  two  children  each  time,  one  male 
and  the  other  female.  And  God  commanded  each 
male  to  marry  his  next  younger  sister.  Cain  (they 
call  Cabil)  being  disobedient  to  this  divine  order, 
wanted  to  marry  the  girl  who  was  born  with  him. 
So  God  being  displeased  with  him,  did  not  accept  his 
offering  as  He  did  that  of  Abel.  Adam  lived  a 
thousand  years  and  saw  40,000  of  his  descendants, 
after  which  he  died  on  a  Friday  (the  sacred  day 
of  the  Mohametans)  and  was  buried  in  the  island  of 
Serendib,  Ceylon. 

Seth,  the  son  of  Adam,  being  the  most  beautiful 
among  mankind,  and  a  favorite  of  his  father,  received 
fifty  pieces  of  revelation  from  God,  and  also  built  the 
Kabeh  with  stone  and  lime. 


22  ISLAM,  TURKEY  AND  ARMENIA. 

The  Tradition  about  Kdbeh,  the  Holy  Temple 
in  Mecca.  Adam  one  day,  in  the  depth  of  his  sorrow 
and  repentance,  raised  his  hands  and  eyes  to  heaven 
and  implored  the  kindness  of  God  that  a  shrine 
might  be  granted  to  him  similar  to  that  which  he  had 
worshiped  while  in  Paradise,  and  around  which  the 
angels  used  to  move  in  adoring  processions.  The 
prayer  of  Adam  was  heard  and  a  tabernacle  formed 
of  radiant  clouds  which  was  lowered  down  by  the 
angels.  Toward  this  shrine  Adam  thenceforth 
turned  when  in  prayer,  and  around  it  he  daily  made 
seven  circuits  in  imitation  of  the  angelic  procession. 
At  the  death  of  Adam  it  passed  away  or  was  drawn 
up  to  heaven,  but  another  of  the  same  form  and  on 
the  same  spot  was  built  of  stone  and  clay  by  Seth. 
This  was  swept  away  by  the  deluge. 

After  many  generations,  when  Hagar  and  her  child, 
Ishmael,  were  near  perishing  from  thirst  in  the  desert, 
an  angel  revealed  to  them  a  spring  of  water  near  the 
ancient  site  of  that  tabernacle.  This  spring  or  well, 
called  Zemzem,  is  held  sacred  by  the  descendants  of 
Ishmael  to  the  present  day.  In  process  of  time,  by 
the  command  of  God,  Ishmael  undertook  to  rebuild 
the  Kabeh,  assisted  by  his  father,  Abraham.  While 
they  were  thus  occupied  the  angel  Gabriel  brought 
them  a  stone  which  was  originally  the  guardian  angel 
appointed  to  watch  over  Adam  in  Paradise,  but 
changed  into  a  stone  and  thrown  out  with  him  as  a 
punishment  for  not  being  more  watchful.  This  stone 
Abraham  and  Ishmael  received  with  proper  reverence 
and  put  it  in  a  corner  of  the  exterior  wall  of  the  tern- 


THE  KORAN,  THE  SACRED  BOOK  OF  ISLAM,  23 


pie,  where  it  remains  to  the  present  day,  devoutly 
kissed  by  worshipers  each  time  they  make  a  circuit 
around  the  building.  When  first  inserted  in  the  wall 
it  was  a  single  jacinth  of  dazzling  whiteness,  but 
became  gradually  blackened  by  the  kisses  of  sinful 
mortals.  At  the  resurrection  day  it  will  recover  its 
angelic  form  and  stand  forth  a  testimony  before  God 
in  favor  of  those  who  have  performed  the  holy 
pilgrimage. 

The  Story  of  the  Prophets  and  Abraham.  Mo- 
hametans  accept  200,000  prophets  or  holy  men,  313 
of  whom,  being  endowed  by  special  pieces  of  divine 
revelation,  are  called  the  apostles  or  the  messengers. 
Six  of  this  latter  class,  Adam,  Noah,  Abraham, 
Moses,  Jesus  and  Mohamet,  had  preference  over  all 
by  special  mission  to  establish  new  religious  systems 
among  mankind. 

Mohamet  being  the  last  and  the  greatest  of  this 
group  of  six  is  called  "The  Prophet  of  the  Latter 
Days,"  "The  Favorite  of  God,"  "The  Glory  of  the 
Universe,"  "The  Prince  of  Two  Worlds,"  "The  Seal 
of  the  Prophets,"  "The  Unique  Pearl,"  "The  Chief 
of  the  Apostles,"  etc. 

Next  in  excellence  comes  Abraham,  "Halil  Ullah," 
the  Friend  of  God,  upon  whose  faith,  they  say,  the 
religion  of  Islam  was  founded.  They  give  preference 
to  Ishmael,  the  patriarch  of  Arabs,  over  Isaac,  the 
patriarch  of  Jews.  Among  the  many  Arabic  tradi- 
tions of  Abraham  the  folio  wins:  is  selected  to  be  the 
fact  related  in  the  Koran:  Abraham,  a  worshiper  of 
the  Almighty,  was  persecuted  by  his  tribe  and  by  his 


24  ISLAM,  TURKEY  AND  ARMENIA. 

own  family.  One  day  the  infidel  king  of  his  country, 
hearing  about  the  heresy  of  young  Abraham,  sum- 
moned him  into  his  presence  and  commanded  him  to 
give  up  the  worship  of  God  and  worship  the  statue  of 
his  king,  who  was  greater  than  God.  Abraham  not 
obeying  his  command  was  cast  into  a  furnace  of  fire, 
which  by  the  divine  power  was  immediately  changed 
to  a  shining  glory.  Seeing  this  miraculous  heavenly 
light  many  unbelievers  turned  to  God,  but  the  haughty 
ruler  was  still  more  obstinate  and  insisted  upon  his 
supremacy  over  all  gods.  One  day  in  a  dispute  Abra- 
ham said  unto  him,  "Verily  my  God  bringeth  the 
sun  from  the  east,  now  do  thou  bring  it  from  the 
west  if  thou  art  equal  to  God."  Upon  this  challenge 
the  infidel  was  confounded  and  ordered  Abraham  out 
of  his  dominion.  As  soon  as  Abraham  left  the  city 
a  mighty  wind  was  sent  by  God  and  destroyed  it  even 
to  its  foundations.  When  Abraham  saw  the  city  in 
this  condition  he  deplored  and  thought  in  his  heart, 
how  shall  God  quicken  this  city.  Then  God  caused 
him  to  die  for  a  hundred  years  and  afterwards  raised 
him  to  life  and  said  unto  him,  "How  long  hast 
thou  tarried  here?"  He  answered,  "A  day,  or  part 
of  it."  God  said,  "Nay,  thou  hast  tarried  here  a 
hundred  years;  now  look  on  thy  food  and  drink, 
they  are  not  yet  corrupted ;  but  look  on  thine  animal, 
which  is  long  dead  and  the  bones  scattered.  See 
how  I  will  raise  them  and  clothe  them  with  flesh." 
And  He  did  according  to  His  word.  Then  in  order  to 
make  the  doctrine  of  resurrection  plainer  to  him  he 
told  Abraham  to  take  four  birds  and  divide  them  into 


THE  KORAN,  THE  SACRED  BOOK  OF  ISLAM.  25 

pieces,  and  lay  a  part  of  them  on  every  mountain  and 
then  call  them  together,  which  he  did,  and  the 
birds  being  restored  to  life  came  swiftly  unto  him. 

The  Story  of  Jesus  Christ.  Mohametans  regard 
"Isa  el  Messih,"  Jesus,  the  Christ,  with  high  rev- 
erence, and  attribute  his  miraculous  birth  to  the 
power  of  God,  but  condemn  the  Christians  with  ut- 
most severity  for  calling  him  "God,"  or  "the  Son  of 
God."  Among  the  thousand  and  one  Arabic  names 
of  divinity  they  never  accept  the  title  of  "Father." 

The  outline  of  his  life  as  taken  from  the  Koran  is 
as  follows :  Mary  retired  from  her  family  to  a  place 
towards  the  east,  and  took  a  veil  to  conceal  herself 
from  men.  One  day  the  angel  Gabriel  appeared  unto 
her  and  said,  "  Verily  I  am  the  messenger  of  thy 
Lord,  and  sent  to  give  thee  a  holy  son  for  a  sign 
unto  men."  Wherefore  she  conceived  and  retired 
aside  to  a  more  distant  place.  And  when  the  pains  of 
childbirth  came  upon  her  she  reclined  upon  the  trunk 
of  a  palm  tree  and  cried,  saying,  "Would  to  God 
I  had  died  before  this  and  lost  in  oblivion !  '  When 
the  child  came  she  took  him  in  her  arms  and 
brought  to  her  people,  who  being  unaware  of  all 
these  things,  with  great  contempt  said  unto  her, 
"O  Mary,  sister  of  Aaron,  now  thou  hast  done  a 
strange  thing;  thy  father  was  not  a  bad  man, 
neither  was  thy  mother  a  harlot!"  But  she  made 
signs  unto  the  new-born  child  to  answer  them  and 
tell  the  truth  all  about  himself,  whereupon  he  said 
"Verily  I  am  the  servant  of  God,  he  hath  given 
me  the  book  of  the  gospel  and  hath  appointed  me  a 


26  ISLAM,  TURKEY  AND  ARMENIA. 

prophet,  and  hath  commanded  me  to  observe  prayer 
and  to  give  alms  so  long  as  I  shall  live,  Peace  be  on 
me  the  day  whereon  I  was  born  and  the  day  whereon 
I  shall  die  and  the  day  whereon  I  shall  be  raised  to 
life."  When  Jesus  was  grown  enough  to  begin  his 
prophecy  he  took  clay  from  earth  and  made  it  in  the 
figure  of  a  bird,  and  breathing  thereon  it  became  a 
living  bird  by  God's  permission.  On  another  occasion 
he  caused  a  table  to  descend  unto  his  apostles  from 
heaven,  aud  the  day  of  its  descent  became  a  festival 
day  unto  Christians.  Iu  one  of  his  discourses  Jesus 
is  related  to  speak  unto  his  followers  that  in  latter 
days  there  will  arise  a  greater  prophet  called 
6 'Ahmed,"  glorious  (another  title  of  Mohamet), 
and  the  world  shall  obey  him.  Mohametans  assert 
that  the  Jewish  and  Christian  scribes  maliciously 
corrupted  the  books  of  law  and  gospel  and  took  out 
the  name  of  Mohamet  from  the  original  writings. 

They  never  believe  that  Jesus  was  actually  held, 
crucified  and  murdered  by  the  Jews,  but  simply  they 
were  deceived  by  a  divine  trick  in  taking  Simon, 
the  betrayer,  for  Jesus,  because  God  has  given  him 
the  resemblance  of  his  master  in  order  to  punish  him 
for  his  treason,  and  to  annul  the  bad  intention  of  the 
enemies  while  he  took  Jesus  into  heaven,  whence  he 
shall  come  in  the  last  day  to  testify  for  Mohamet. 
In  that  day  God  shall  say  unto  Jesus  before  all 
Christians,  "  O  Jesus,  son  of  Mary,  hast  thou  said 
unto  men  to  take  thee  and  thy  mother  for  two  gods 
beside  God?"  He  shall  answer  solemnly,  "Praise  be 
unto  Thee !     It  is  not  for  me  to   say  that  which  I 


THE  KORAN,  THE  SACRED  BOOK  OF  ISLAM.     27 

ought  not;  thou  knowest  what  is  in  me.  I  have  not 
spoken  to  them  any  other  than  what  thou  didst  com- 
mand me." 

These  few  illustrations  of  the  so-called  Mohametan 
bible  story  will  be  enough  to  show  that  the  illiterate 
founder  of  that  false  religion,  partly  misled,  of 
course,  by  the  apocryphal  Christian  writings  of  his 
age,  tried  to  conceal  his  fraud  by  childish  stories,  by 
unnecessary  details  and  wholly  false  representations, 
at  the  same  time  making  gross  mistakes  in  geograph- 
ical and  historical  facts;  e.  g.,  he  makes  the  prophet 
Elijah  contemporary  with  Moses ;  Ishmael  to  have 
been  offered  in  sacrifice  instead  of  Isaac;  Saul  to 
have  led  the  ten  thousand  down  to  the  river  bank  in- 
stead of  Gideon,  and  by  the  most  monstrous  error 
represents  Mary,  the  mother  of  Jesus,  to  have  been 
the  same  person  with  Miriam,  the  sister  of  Aaron 
and  Moses ! 

4.  A  Few  Quotations  from  the  Koran.  In  order 
to  get  a  clearer  idea  about  the  moral  character  of 
this  sacred  book  let  us  read  some  pieces  from  it. 
The  first  chapter  reads  as  follows  :  "In  the  name  of 
the  most  merciful  Allah.  Praise  be  to  Allah,  the 
Lord  of  all  creatures,  the  most  gracious,  the  king  of 
the  day  of  judgment.  Thee  do  we  worship,  and  of 
thee  do  we  beg  assistance.  Direct  us  in  the  right 
way,  in  the  way  of  those  to  whom  thou  hast  been 
gracious;  not  of  those  against  whom  thou  art  in- 
censed, nor  those  who  go  astray."  For  the  sake  of 
impartiality  we  have  quoted  one  of  the  best  portions, 
which  any  Mohametan  himself  would  bring  in  favor 


28  ISLAM,  TURKEY  AND  ARMENIA. 

of  the  Koran ;  but  before  giving  any  decision  let  us 
read  some  other  portions,  as 

From  the  2nd  Chapter.  "When  the  Lord  said 
unto  the  angels,  'I  will  place  a  substitute  on  earth' 
(he  referred  to  Adam),  they  said,  'Wilt  thou  place 
there  one  who  will  do  evil  therein  and  shed  blood? 
but  we  celebrate  thy  praise  and  sanctify  Thee.'  God 
answered,  'Verily  I  know  that  which  ye  know  not;' 
and  he  taught  Adam  the  names  of  all  things,  and 
then  proposed  them  to  the  angels  and  said,  'Declare 
unto  me  now  the  names  of  these  things  if  ye  say 
truth.'  They  answered,  'Praise  be  unto  thee,  we 
have  no  knowledge  but  what  thou  teachest  us,  for 
thou  art  knowing  and  wise.'  God  said,  'O  Adam, 
tell  them  now  their  names;'  and  when  he  had  told 
them  their  names,  God  said,  'Did  I  not  tell  you  that 
I  know  the  secrets  of  heaven  and  earth?'  and  when 
he  said  unto  the  angels,  'Now  worship  Adam,'  they 
all  worshiped  him  except  Iblis,  who  refused  and 
was  puffed  up  with  pride,  and  became  of  the  number 
of  unbelievers,"  etc.  This  is  an  example  of  illogical 
and  objectionable  stories  with  which  "the  Ancient 
Word"  is  full.  God's  resentful  consultation  with 
the  angels,  their  knowledge  about  the  future  condi- 
tion of  mankind  and  at  the  same  time  their  ignorance 
in  telling  the  names  of  things;  God's  fraud  in  teach- 
ing Adam  secretly,  yet  in  showing  the  angels  that  he 
(Adam)  knew  the  names  himself,  and  thus  gaining  a 
false  name  for  Adam,  whom  he  decided  to  appoint  a 
substitute  in  spite  of  the  angels.  These  are  some  of 
the  contradictions  and  blasphemous  points. 


THE  KORAN,  THE  SACRED  BOOK  OF  ISLAM.  29 

Another  example  from  the  56th  Chapter.  ''Those 
who  have  preceded  others  in  the  faith  shall  precede 
them  to  paradise.  These  are  they  who  shall  approach 
near  unto  God;  they  shall  dwell  in  gardens  of 
delight,  reposing  on  couches  adorned  with  gold  and 
precious  stones,  sitting  opposite  to  one  another 
thereon.  Youth,  which  shall  continue  in  their  bloom 
forever,  shall  go  round  about  to  attend  them  with 
goblets  and  beakers  and  a  cup  of  flowing  wine ;  their 
head  shall  not  ache  by  drinking  the  same,  neither 
shall  their  reason  be  disturbed;  and  with  fruits  of 
the  sorts  which  they  shall  choose,  and  the  flesh  of  birds 
of  the  kind  which  they  shall  desire.  And  there  shall 
accompany  them  fair  damsels  having  large  black 
eyes,  resembling  pearls  hidden  in  their  shells,  as  a 
reward  for  that  which  they  shall  have  wrought. 
Verily  we  have  created  the  damsels  of  Paradise  by  a 
peculiar  creation,  and  we  (God  is  the  speaker)  have 
made  them  virgins,  beloved  by  their  husbands,  of 
equal  age  with  them,  for  the  delight  of  the  com- 
panions of  the  right  hand,"  etc.  This  is  the  sketch 
of  the  description  of  Mohametan  Paradise,  with  which 
the  sacred  Koran  is  full. 

5.  Koran's  Declaration  and  Commands  about 
Christians.  "They  are  surely  infidels  who  say, 
Verily  God  is  Christ,  the  son  of  Mary"  (Chap. 
4).  "O  true  believers,  take  not  the  Jews  or 
Christians  for  your  friends,  they  are  friends  the 
one  to  the  other;  but  whoso  among  you  taketh 
them  for  his  friends  he  is  surely  one  of  them" 
(Chap.  5). 


30  ISLAM,  TURKEY  AND  ARMENIA. 

" War  is  enjoined  you  against  the  infidels,  but  this 
is  hateful  unto  you;  but  God  knoweth  and  ye  know 
not."  * 'Fight,  therefore,  against  them  until  there 
be  no  temptation  to  delusion  and  the  religion  to 
God's"  (Chap.  2).  "And  when  the  (sacred) 
months,  wherein  ye  are  not  allowed  to  attack  them, 
shall  be  passed,  kill  the  associates  (of  divinity,  poly- 
theists  and  trinitarians)  wheresoever  ye  shall  find  them 
and  take  them  prisoners,  and  besiege  them,  and  lay 
wait  for  them  in  every  convenient  place"  (  Chap.  9). 
"  When  ye  encounter  the  unbelievers,  strike  off  their 
heads  until  ye  have  made  a  great  slaughter  among 
them"  (  Chap.  47).  "Let  them  fight  for  the  religion 
of  God,  who  part  with  the  present  life  in  exchange  for 
that  which  is  to  come;  for  whosoever  fighteth  for  the 
religion  o%  God,  whether  he  be  slain  or  be  victorious, 
we  will  surely  give  him  a  great  reward"  (  Chap.  4). 
"Fight  against  them  who  profess  not  the  true  re- 
ligion, of  those  unto  whom  the  scriptures  have  been 
delivered  (Jews  and  Christians)  until  they  pay  tribute 
by  right  of  subjection,  and  they  be  reduced  low" 
(  Chap.  9).  "Ye  are  also  forbidden  to  take  to  wife 
free  women  who  are  married,  except  those  women 
whom  your  right  hand  shall  possess  as  slaves.  This 
is  ordained  you  from  God"   (  Chap.  4.) 

The  above  precepts  are  a  few  examples  of  the 
diabolic  spirit  of  Islam,  with  which  the  whole  Koran 
is  saturated.  And  the  most  blasphemous  side  of  this 
is  that  these  words  profess  to  be  copied  from  the 
"Eternal  Word  of  God,"  and  descended  from  heaven 
and  from  the  mouth  of  the  just  and  merciful  God. 


CHAPTER  III. 

NON-MOHAMETANS    IN    THE    SIGHT    OF    ISLAM. 

According  to  the  doctrines  and  practice  of  Islam 
non-Mohametans  have  no  right  to  enjoy  the  same 
privileges  God  has  granted  to  Moslems.  They  may 
be  allowed  to  live  among  Moslems  only  as  subjects 
and  subordinates,  in  a  very  restricted  limitation  in 
regard  to  their  legal  rights,  religious  privileges  and 
titles  of  honor  and  social  freedom. 

1.  Titles  Denied  in  the  Koran  to  non-Mohame- 
tans. The  Mohametans  call  themselves  "Muslim" 
(Moslem)  which  signifies  "Submitted"  to  Allah  and 
his  service  body  and  soul,  and  destined  to  peace  and 
salvation.  Also  "Mumin,"  the  "Believer"  of  the 
true  God  and  his  angels  and  holy  servants.  Also 
"Ibadullah,"  the  servants  and  worshipers  of  Allah. 
A^aio,    "Ummeti   Muhammed,"    the  people    or  the 

to         " 

flock  of  Mohamet,  etc.  The  followers  of  any  other 
religion,  idolators,  atheists,  Sabians,  magi,  Jews 
and  Christians,  are  called  "Kiafir"  (Giaour),  blas- 
phemer, infidel. 

Sultan  Mahmoud  II.,  the  grandfather  of  the 
present  Sultan,  has  formally  forbidden  his  subjects 
to  apply  the  term  Giaour  to  any  European,  and  one 
or  twu  of  his  successors  extended  this  prohibition  to 
the  Christian  and  Jewish  subjects  of  their  own 
dominions;  but  such   things  being  well  known  to  be 

31 


32  ISLAM,  TURKEY  AND  ARMENIA. 

insincere  could  not  and  did  not  bring  any  change. 
The  followers  of  the  false  prophet  practice  the 
same  insulting  titles  now  and  will  continue  to  do  so 
as  long  as  Islam  rules. 

How  can  the  Mohametans  honor  Christians  whom 
the  Koran  declares  as  "those  who  go  astray,"  "unbe- 
lievers," "polytheists,"  "corrupt  doers,"  "fools," 
"despised,"  "hypocrites,"  etc.  etc.?  These  are  the 
names  given  to  non-Mohametans  in  the  book  of 
Koran,  "the  latest  and  best  of  Divine  revelations," 
in  which  nothing  is  more  prevalent  than  the  contrast 
of  Moslems'  and  non-Moslems'  present  and  future 
conditions.  The  idea  of  universal  brotherhood  of 
mankind  and  the  attempt  to  promote  the  final  union 
of  the  Kingdom  of  God  are  the  points  most  malici- 
ously ignored  in  its  pages." 

2.  Other  Popular  Titles  of  Disgrace  Used  for 
aon-Mohametans.  The  mosques  of  Moslems  are 
called  "Jami  Sherif,"  the  sacred  convent;  to  the 
word  "kiliseh,"  church,  they  never  attach  the  ad- 
jective sacred.  The  metropolitan  mosques  or 
temples  are  called  "Beitullah  or  Seiretullah,"  the 
house  of  God  or  the  walking  place  of  God,  while 
the  Christian  cathedrals  are  called  "Ulu  Kiliseh," 
the  big  gathering  place.  The  common,  rude 
Mohametan  chapels,  most  of  which  are  not  worthy 
for  human  habitation,  are  named  "Mesjid" 
(mosque),  the  worshiping  place,  while  Christian 
chapels  are  named  "gathering  place."  The  graves 
of  distinguished  Mohametans  are  called  "Turbet 
Sherif,"  the  sacred  tomb,  while  those  of  Christians 


NON-MOHAMETANS  IN  THE  SIGHT    OF  ISLAM.  33 

"Makbereh,"  the  burial   place.     The    religious  ser- 
vices of  Islam  are  called  "sejdeh,  or  ibadet,"  wor- 
ship   or  service  of  God,  while  those  of  non-Moslems, 
* 'rites,  forms,  ceremonies."       The  supposed  mantle 
of  Mohamet,  kept  with  greatest   care  and  honor,  is 
called  "Hurkai  Sherif,"  the  sacred  mantle,  but  the 
cross  sign  of  the  Christians'  "Salab,"  the  hanging 
wood.     The  religious  chief  of  Islam  is  titled  "Emir 
el    Mumin,"     the    sire,     the     commander     of    the 
believers.     The  Chiistian  patriachs,  or  archbishops, 
are  called  "Patrik  or  Serpiscopos  ;  "Ser"  means  head, 
"Pis"  means  filth— "Filthy-headed  Copos."       The 
bishops  are  popularly  called  "Karabash,"  the  black- 
headed  ;  the  common  priests,   "Keshish,"  which  has 
no  literal  meaning.     The  Jewish  high  priest  is  called 
"Khakham  Bashi,"  the  Boss  Khakham  (corrupted 
from  the  Hebrew  word  "Hakem,"  the  sage).     The 
Mohametan  theological  teachers  are  called  "Muder- 
ris,"  explainer,    interpreter;  that  of  the  Christians 
(vartabcd)    "Mahraeah" — mashed   food,    hash.     A 
Mohametan  pilgrim  to   Mecca    is    called    "Haji" — 
holy    pilgrim.      A    Christian   pilgrim    to    Jerusalem 
"Aji" — the  bitter  one.     The  noted  men  among  the 
Mohametans  are  called  "Effendi,  agha,"    sire,  yeo- 
man;    among    the    Christians,     "Chorbaji,"    soup- 
maker.        The      learned      Mohametans,      "Khoja," 
master;     Christians,     "Havaja,"      airy,     nonsense, 
fool.       The     Moslem    women,      "Haremi     Sherif, 
Cadin,"  the  sacred  harem,  the  lady;  the  Christian 
women,  "Giaour  Mamasi,"  the  infidel  old  woman,  the 
mother  of    infidels.     Their  Friday    is  called   "Aziz 


34  ISLAM,  TURKEY  AND  ARMENIA. 

Juma,"  the  holy  convention.  Our  Sunday  is  called 
"Ahad,"  the  first  day  of  the  week,  or  *  'Bazar,"  the 
sale  day.  The  Mohametan  fasting  month  is  called 
"Ramazani  Sherif,"  the  sacred  Ramazan ;  the 
Christian  Lent  is  called  "Behriz,"  the  corruption  of 
"Perhiz,"  abstinence  from  certain  foods.  The 
Mohametan  dead  is  called  "Jenazeh,"  the  funeral 
worship;  that  of  a  Christian  is  called  "Giaour 
olusi,"  the  dead  body  of  an  infidel.  When  they 
announce  in  the  papers  the  death  of  a  noted  Moslem 
they  say,  "Transferred  into  the  Land  of  Perpetuity," 
or  "Migrated  into  the  Region  of  Souls;"  of  any 
Christian  they  say  "shriveled,  perished."  When 
they  mention  a  dead  Mohametan  they  say,  "May 
God  have  mercy  unto  his  soul,"  or  "May  his 
tomb  be  illuminated,"  or  "Peace  be  upon  him." 
They  never  use  such  phrases  for  the  Christians. 
Of  the  former  sultans  they  say,  "Whose  abode  is 
Paradise." 

3.  Christians  Disgraced  in  Official  Documents. 
In  a- Turkish  dictionary,  published  at  Constantinople 
not  very  long  ago,  the  word  "jeres"  (bell)  is  de- 
fined as  "the  special  instrument  by  which  the  Blas- 
phemers call  their  people  to  perform  heathenish 
rites,"  and  this  was  fifty  years  later  than  the  formal 
prohibition  of  the  Sultan  Mahmoud  II.,  "whose 
abode  is  Paradise." 

It  was  custom  until  very  recent  times  to  attach  the 
title  of  "Zimmi,"  indebted,  to  any  Christian  name 
in  writings,  because,  according  to  the  declaration  of 
the  Koran,  Christians  are  indebted  to  the  Moslem's 


NON-MOHAMETANS  IN  THE  SIGHT  OF  ISLAM.  35 

» 

mercy  for  their  existence  and  some  privileges  (for 
which  they  have  to  pay  tribute  as  a  ransom  fee); 
also  the  Christians  are  called  *  'Rayah,"  pasture,  for 
the  flock  of  Moslem  lambs. 

They  write  * 'Ahmed,  the  son  of  Mohamet,"  to 
identify  a  Moslem,  but  "Peter,  born  of  John,"  for 
Christians.  This  is  simply  to  denounce  Christian 
marriage  as  illegal.  When  mixed  names  are  to  be 
put  on  paper  the  eminent  Christian's  name  must 
come  after  the  name  of  a  common  Moslem's,  the 
distinction  of  adjectives  never  being  omitted. 

The  following  official  document  of  a  certain  Mah- 
kemeh,  legal  court,  given  not  very  long  ago  in  con- 
nection with  the  burial  of  a  Christian  priest,  is  among 
the  properties  of  the  said  person,  and  reads  as  follows  : 

"From  the  estrayed  sect  of  Nazarites  the  infidel 
Keshish,  named — having  been  shriveled  (dead),  the 
official  permission  of  our  sacred  Mahkemeh  was  im- 
plored by  his  sect  to  put  the  corpse  under  the  earth. 
Though  the  accursed  carrion  of  the  said  wretch  is  not 
worthy  to  be  placed  under  the  sacred  soil,  which  will 
refuse  the  admission  of  such  an  unclean  thing,  yet  in 
order  to  prevent  the  stench  of  atmosphere  by  the 
hateful  stink  of  the  perished  body,  this  official  docu- 
ment is  written  and  given  as  a  permission  for  taking 
away  the  said  filth  to  their  assigned  spot,  and  put  it 
under  the  soil  according  to  their  vain  ceremonies. 
May  it  stumble  down  to  the  infernal  abyss." 

The  grave-stone  of  Christians  is  not  allowed  to 
stand  erect,  but  must  be  prone,  in  token  of  their  sub- 
jection to  Mohametan  rule. 


36  ISLAM,  TURKEY  AND  ARMENIA. 

4.  Denial  of  Religious  and  Social  Rights.  Ac- 
cording to  the  Mohametan  law  a  non-Moslem's  testi- 
mony  cannot  be  accepted,  even  listened  to,  in  legal 
courts,  especially  when  it  tends  to  be  against  a 
"believer."  But  when  the  interest  of  Islam  demands, 
a  Moslem  is  justified,  even  held  religiously  obliged, 
to  go  to  the  court  and  give  his  legal  oath  and  bear 
false  witness  against  Giaours  (Christians.)  This  is 
sanctioned  by  a  decree  of  the  Koran  and  practiced  by 
its  followers. 

A  Christian  can  never  make  a  legal  will  on  his  own 
property,  leaving  it  for  his  church,  or  school,  or  any 
Christian  institution ;  while  most  of  the  wealthy  Mo- 
hametans  will  their  immovable  properties  to  a  certain 
mosque,  or  even  to  their  living  generations  or  friends, 
and  such  properties,  by  a  very  small  religious  fee, 
are  forever  exempt  from  the  regular  taxation,  regarded 
as  the  sacred  possession  of  Islam,  carefully  protected, 
repaired,  and  prevented  from  being  sold  to  others, 
especially  to  "Giaours." 

A  Christian  church,  or  school,  or  any  other  public 
institution  cannot  be  erected  within  sixty  yards  dis- 
tance from  a  mosque  or  Moslem  school,  even  if  the 
latter  be  ruined  and  changed  to  a  heap  of  ashes. 

The  words  of  common  salutation  used  among  Mos- 
lems, "Peace  be  unto  you,"  can  never  be  addressed 
to  or  by  a  Christian,  because  this  phrase  being  used 
among  the  ancient  Moslem  prophets,  as  Adam,  Noah, 
Abraham,  Moses,  David,  Jesus  and  others,  and  also 
among  the  angels  and  saints  of  Paradise,  no  infidel 
destined  to  perdition  has  a  right  to  claim  its  benefit. 


NON-MOHAMETANS  IN  THE  SIGHT  OF  ISLAM.  37 

If  addressed  to  a  Christian  by  mistake  it  must  be 
and  is  withdrawn  at  once.  When  they  meet  a  Chris- 
tian acquaintance  they  may  use  common  words  of 
recognition  or  make  a  slight  motion  with  their  hand 
without  uttering  a  word. 

5.  Practical  Enmity  Against  Christianity.  No 
Moslem  can  change  his  faith  without  infliction  of  the 
death  penalty.  Especially  those  who  are  proselyted 
to  Islam  can  never  return  to  their  original  faith  with- 
out being  murdered  for  the  supposed  treason,  while 
Christian  men  and  women  are  induced,  forced,  and 
very  often  tortured  to  accept  Islam.  To  marry  such 
a  convert  woman  is  regarded  highly  virtuous.  In 
case  of  such  a  conversion,  which  is  very  rare,  the 
once  Christian  man  is  clothed  with  a  heavily  em- 
broidered robe  and  a  rich  turban  put  upon  his  head, 
and  mounted  upon  a  fine  horse  and  accompanied  with 
a  crowd  of  howling  dervishes  and  sinking  mollahs  he 
is  paraded  in  the  streets  and  by  the  houses  of  his 
former  friends ;  then  he  is  taken  to  the  house  of  the 
greatest  Moslem  and  entertained  there  for  several 
days  until  a  believing  woman  is  found  to  marry  this 
new-born  servant  of  Allah,  who  with  his  faith  changes 
also  his  name. 

Such  common  proverbs  are  publicly  spoken,  even 
to  the  face  of  the  Christians:  "Giaour's  property  is 
lawful  to  Moslem;"  "Giaour's  neck  is  for  the  sword 
of  Islam;"  "Giaour's  head  belongs  to  the  govern- 
ment, and  his  property  to  the  public;"  "It  is  virtuous 
to  drink  Giaour's  blood;"  "Giaour  has  no  religion;" 
"On  the  Day  of  Resurrection  Giaours  shall  grovel 


38  ISLAM,  TURKEY  AND  ARMENIA. 

with  their  faces  on  the  earth,  while  the  Moslems  will 
walk  erect,  and  will  be  borne  aloft  on  winged  camels, 
white  as  milk,  with  saddles  of  fine  gold;"  "When 
the  Bridge  of  Surat  is  reached  the  Moslem  will  pass 
it  through  as  a  bird  or  an  arrow  and  step  the  blissful 
gardens  of  Paradise,  but  Giaours,  fiading  it  as  narrow 
as  a  hair's  breadth  and  as  sharp  as  a  sword,  will  not  be 
able  to  walk  upon  it,  and  thus  shall  stumble  down 
into  the  lake  of  hell,  full  of  boiling  slime  and  melted 
sulphur;"  "If  a  man  kills  an  innocent  cat  or  dog  he 
must  build  as  many  mosques  as  the  number  of  hairs 
on  the  animal,  in  order  to  escape  its  future  punish- 
ment, but  by  killing  obstinate  Jews  or  Christians 
will  be  rewarded  in  both  worlds." 

Every  pious  Moslem  has  to  repeat  the  following 
prayer  when  he  kueels  down  before  the  throne  of  his 
most  merciful  Allah  :  "I  seek  refuse  with  Allah  from 
Satan,  the  accursed;  in  the  name  of  Allah,  the  most 
merciful.  O  Lord  of  all  creatures,  O  Allah!  destroy 
the  infidels  and  potytheists,  Thine  enemies,  the  ene- 
mies of  the  religion.  O  Allah !  make  their  children 
orphans,  and  defile  their  abodes;  cause  their  feet  to 
slip;  give  them  and  their  families,  their  households 
and  their  women,  their  children  and  their  relatives  by 
marriage,  their  brothers  and  their  friends,  their 
possessions  and  their  race,  their  wealth  and  their 
lands,  as  booty  to  the  Moslems.  O  Lord  of  all  crea- 
tures ! ' ' 


CHAPTER  IV. 

THE    FIVE    RELIGIOUS    DUTIES    OF    ISLAM. 

1.  Prayer.  Mohametans  have  five  daily  prayers, 
which  are  nothing  but  mechanical  repetition  of  some 
portions  from  the  religious  books,  in  appointed  times 
and  in  certain  manner. 

At  first  Allah  demanded  forty  daily  prayers  from 
the  Moslems,  but  through  the  intercession  and  wise 
counsel  of  the  Greatest  Prophet,  he  was  willing  to  re- 
duce the  number  to  five.  The  time  for  first  prayer  is 
at  one  hour  before  sunrise,  the  second  at  noon,  the 
third  two  hours  before  sunset,  the  fourth  at  sunset, 
and  the  last  about  two  hours  after  sunset. 

Prayers  must  be  preceded  by  ablution,  the  cere- 
monious washing  of  the  hands,  arms,  nostrils,  mouth, 
face,  ears,  forehead  and  feet. 

Each  time  of  prayer  a  crier  called  "muezzin" 
ascends  to  the  top  of  the  minaret,  the  slim,  high 
tower  attached  to  the  mosque,  to  invite  the  believers 
to  worship.  He  must  cry  as  eagerly  and  loudly  as  he 
can  bv  which  he  will  be  able  to  reach  more  people, 
and  also  secure  a  larger  space  in  paradise,  as  large  as 
the  distance  of  his  voice. 

To  pray  with  the  congregation  is  regarded  more 
virtuous,  but  in  case  of  necessity  the  believer  may 
perform  his  prayer  at  home,  in  the  shop,  in  any  pub- 
lic place,  or  on  the  wayside.     The  Friday  noon  prayer, 

39 


40  ISLAM,  TURKEY  AND  ARMENIA. 

the  evening  prayers  of  the  fasting  month  and  the 
morning  prayers  of  the  Great  Festival  days  are  ex- 
pected to  be  performed  in  the  mosque. 

At  prayer  Kabch,  the  sacred  temple  of  Mcca,  must 
be  faced.  If  a  traveler  confuses  the  directions  he 
may  face  any  direction  by  uttering  "My  intention  is 
the  Kabeh."  Shoes  must  be  taken  off,  but  hats  kept 
on.  The  various  positions  during  the  worship  are 
standing  erect,  the  eyes  fixed  low  upon  the  ground, 
then  partial  bending  of  the  body  and  kneeling,  then 
touching  the  floor  with  the  forehead,  which  is  repeated 
several  times.  While  in  these  attitudes  the  wor- 
shiper will  repeat  certain  passages  from  the  Koran  in 
a  low,  muttering  way.  The  very  act  of  looking 
around,  talking,  laughing,  coughing,  spitting,  sneez- 
ing, or  rubbing  the  flesh  in  consequence  of  a  flj^-bite, 
renders  the  unfinished  prayer  null  and  void  and 
obliges  the  worshiper  to  begin  his  devotion  anew. 

The  Mohametans  never  pray  in  a  place  where  any 
picture  may  be  found.  You  can  not  see  pictures  or 
photographs  in  Moslem  houses,  except  in  those  of  a 
very  few  liberal  minded  officers.  Mohamet  used  to  say 
that  "the  angels  would  not  enter  a  house  in  which  pic- 
tures are  found,  and  that  those  who  made  them  would 
be  commanded  in  the  last  day  to  give  souls  to  them,  or 
be  punished  in  the  fire  of  hell."  Some  carry  this 
piety  to  the  degree  that  they  scratch  the  necks  of  the 
pictures  on  foreign  coins  with  a  knife,  as  if  to  kill  or 
nullify  them.  There  are  Napoleons,  Victorias,  czars, 
kaisers  and  Austrian  emperors — all  intimate  friends 
of  the  Sultan  and  protectors  of  his  throne— that  cir- 


THE  FIVE  RELIGIOUS  DUTIES  OF  ISLAM.  41 

culate  with  scratched  necks  in  Moslem  markets, 
especially  in  the  interior  of  the  Ottoman  empire, 
where  the  actual  scratch-necks  has  been  so  freely 
going  on  by  the  order  of  "the  most  gracious  father 
of  the  empire,"  and  before  the  eyes  of  his  great 
allies. 

2.  Fasting  During  the  Month  of  Ramazan 
(lunar  calendar).  During  the  twenty-nine  days  of 
this  month  all  the  adult  Moslems  must  fast  from  dawn 
to  sunset,  after  which  they  are  let  loose  to  eat  and 
drink  and  smoke  and  do  all  kinds  of  carnal  deeds  all 
the  night.  The  sick  and  the  travelers  are  allowed  to 
omit  this  duty  upon  the  condition  that  they  perform 
it  at  another  convenient  time.  Any  man  who  fails  to 
keep  the  fast  is  disgraced  and  punished  publicly, 
occasionally  by  being  seized  and  put  on  a  donkey 
seated  backwards  and  the  tail  in  his  hand  for  the 
bridle,  and  carried  all  over  the  market  places,  followed 
by  a  shouting  multitude.  Sometimes  as  an  additional 
attraction  to  this  religio-maniacal  parade  the  face  of 
the  person  is  dyed  black. 

In  this  sacred  month  of  prayer  and  humiliation 
their  religious  feelings — namely,  their  carnal  desires, 
their  laziness  and  their  enmity  and  brutality  against 
Giaours — reach  to  the  highest  pitch.  Poor  Christians 
suffer  more  in  this  single  month  than  in  the  other 
eleven  months.  Every  Christian  must  be  very  cau- 
tious not  to  excite  the  "long-faced"  Moslem  by  de- 
manding his  debt,  or  by  eating  or  smoking  in  his 
presence,  or  by  disturbing  his  ear  with  songs  or 
church  bells. 


42  ISLAM,  TURKEY  AND  ARMENIA. 

Ramazan  is  believed  to  be  the  month  in  which  the 
Koran  descended  from  the  seventh  to  the  first  heaven, 
and  in  which  Mohamet  had  a  night's  journey  to 
heaven.  In  the  fourteenth  night  of  that  month 
the  archangel  Gabriel  aroused  him  by  gently  touch- 
ing his  side  and  led  him  out  of  his  house,  where  a 
winged  mule  waited  for  them.  They  both  rode  the 
animal,  which  took  them  in  a  moment  to  the  top  of 
Mount  Sinai;  the  next  moment  they  were  in  the 
Temple  of  Jerusalem,  at  the  gate  of  which  they  left 
the  mule,  and  Gabriel,  carrying  Mohamet  upon  his 
wings,  put  him  on  the  threshold  of  heaven.  After 
visiting  all  the  seven  stages  of  heaven  he  ap- 
proached to  the  throne  of  the  Almighty  and  saw  the 
eternal  plate  upon  which  "the  Word  of  Ages"  was 
written.  Mohamet  testifies  that  upon  each  gate  of 
heaven  he  saw  the  Arabic  inscription,  "There  is  no 
deity  but  Allah,  and  Mohamet  is  the  Apostle  of 
Allah."  After  this  miraculous  visit  and  glorious 
vision  he  was  taken  home  by  the  same  route.  In 
this  illustrious  night,  "El  Kadr,"  there  was  an  extraor- 
dinary calmness  on  the  earth,  so  that  the  roaring 
streams  kept  still,  the  winds  did  not  blow,  the  poison- 
ous serpents  and  the  ferocious  animals  were  motion- 
less in  their  dens,  the  robbers  could  not  go  out  to 
their  business,  and  the  diseases  and  the  evil  spirits 
were  controlled. 

3.  Pilgrimage  to  the  Sacred  Kabeh  at  Mecca. 
This  is  a  duty  put  upon  those  who  can  afford  the  ex- 
penses and  bear  the  troubles  of  the  long  and  tiresome 
journey.     If  one  can  not  go  himself  he  may  send  a 


THE  FIVE  RELIGIOUS  DUTIES  OF  ISLAM.  43 

substitute,  the  virtue  being  the  same.  The  day  when 
the  sacred  caravans  start  towards  the  holy  city  of 
Mecca  is  regarded  as  a  great  occasion,  both  for  those 
who  will  make  the  pilgrimage  and  those  who  are 
sending  them.  Almost  all  the  Moslem  population  of 
the  town  or  city  are  gathered  in  one  place,  dervishes 
with  their  drums  and  holy  banners,  large  turbaned 
and  wide-robed  mollahs,  with  their  yellow  slippers, 
followed  by  a  great  multitude  of  men,  women  and 
children,  some  howling  aud  singing,  others  talk- 
ing and  crying,  some  swearing,  others  trading,  all  on 
foot,  forming  a  scene  of  Babylonian  confusion  and 
Sodomite  ra^e.  The  chief  motive  of  this  tumult  is 
two-fold:  one  is  to  make  a  sreat  religious  demon- 
stration  against  the  Christians,  and  the  other  for  their 
belief  that  every  Moslem  who  accompanies  the  sacred 
caravan  even  seven  steps  in  its  journey  will  be  re- 
garded in  the  sight  of  Allah  as  acceptable  as  those 
who  perform  the  whole  pilgrimage. 

Many  of  the  pilgrims  die  during  this  journey, 
partly  from  the  effect  of  unfavorable  climate  of 
Arabia  and  partly  from  Asiatic  cholera,  the  germs 
of  which  are  proved  to  be  always  found  in  the  water 
of  Zemzem,  the  sacred  well  of  Ishmael,  which  is 
asserted  to  have  the  supernatural  power  of  cleansing 
all  diseases  and  sins  of  the  believers.  Those  who 
die  during  this  journey  are  sure  to  be  enrolled  among 
the  blessed  martyrs  and  to  enjoy  the  immediate  re- 
ward of  the  heavenly  presence. 

It  is  believed  that  every  year  80,000  pilgrims  visit 
the  Holy  Temple;   if  the  number   be  less  than  that 


44  ISLAM,  TURKEY  AND  ARMENIA. 

the  angels  descend  from  heaven  and  complete  it. 
Mohamet  permitted  the  pilgrims  to  be  engaged  in 
commerce  on  their  way  to  and  from  Mecca.  This 
attracts  many  people  from  Persia  and  India  and  other 
parts  of  the  Mohametan  world  to  profit  themselves 
from  these  yearly  religious  fairs  and  bazars.  The 
chances  of  highway  robbery  attract  many  believers 
to  rub  their  faces  on  the  threshhold  of  the  house  of 
Allah  and  make  seven  circuits  a  day  around  the 
Kabeh,  each  time  kissing  the  angel  stone  fallen  from 
heaven. 

4.  Alms  and  Tithes.  Alms  is  an  important  duty 
demanded  from  a  Moslem.  "Oh!  merchants,"  says 
Mohamet,  "falsehood  and  deception  are  apt  to  pre- 
vail in  traffic;  purify  it,  therefore,  with  alms;  give 
something  in  charitv  as  an  atonement,  for  God  is 
incensed  by  deceit  in  dealing,  but  charity  appeases 
his  anger."'  By  observing  the  lives  of  Mohametans 
one  can  easily  see  that  they  plunder  and  steal  with 
one  hand  and  give  alms  with  the  other.  Such  teach- 
ings as  the  above-quoted  passage  encourages  them  to 
robbery.  A  copper  to  a  wayside  beggar  or  a  morsel 
of  bread  to  a  dog  is  regarded  the  very  means  of  puri- 
fication of  the  soul.  The  most  bloody  tyrant  may 
erect  a  mosque  or  a  bridge  with  one  part  of  the 
money  he  has  plundered  from  the  Christians,  and  he 
is  noted  as  one  of  the  benefactors  of  the  human 
race.  On  his  funeral  day  his  coffin  is  carried  over 
the  shoulders  of  thousands,  and  every  believer  pass- 
ing by  his  grave  stops  a  moment  with  high  reverence 
and  deep  admiration  and  repeats  his  prayer  for  the 


THE  FIVE  RELIGIOUS  DUTIES  OF  ISLAM.  45 

illumination  of  that  grave,  the  owner  of  which  is 
already  enrolled  among  the  saints  and  authorized  to 
mediate  for  the  mortal  creatures  here  below. 

Two  angels  are  said  to  accompany  every  Moslem, 
one  on  his  right  hand  to  record  his  good  works  and  the 
other  on  his  left  hand  to  record  his  evil  deeds.  God 
is  so  tolerant  for  his  chosen  people  that  he  permits  one 
good  action  to  be  written  ten  times,  while  each  bad 
action  is  not  recorded  for  seven  hours,  which  is  an 
opportunity  for  repentance.  By  this  holy  decree  a 
Moslem  may  steal  ten  dollars  and  give  one  dollar  as 
alms  and  have  his  account  all  right  in  the  book  of 
the  heavenly  clerks,  even  without  repentance. 

5 .  The  Words  of  Testimony  or  the  Creed  of  Islam . 
This  is  very  brief  and  decisive.  "La  ilahe  illallah, 
Muhammed  er  Resulullah."  There  is  no  deity  but 
Allah.  Mohamet  is  the  apostle  of  Allah.  So  much 
power  is  attributed  to  this  creed  that  one  single 
utterance  of  it  in  a  whole  lifetime  will  be  sufficient 
to  secure  Paradise.  If  a  Moslem  can  not  perform 
five  daily  prayers  he  is  allowed  to  perform  the 
Friday  noon  prayers.  If  he  can  not  do  it  fifty  times 
a  year  he  may  perform  the  two  yearly  prayers  of  the 
great  festivals.  In  case  he  omits  the  same  during 
his  life  he  can  utter  the  above-mentioned  creed;  if 
he  can  not  do  even  that  he  may  raise  the  forefinger 
of  his  right  hand  as  a  sign  of  this  creed,  and  he  is 
sure  to  be  saved. 

Mohametans  assert  that  many  Giaours,  however 
obstinate  in  their  lifetime,  are  compelled  to  submit 
at  last  to  the  true  religion  and  make  this  significant 


46  ISLAM,  TURKEY  AND  ARMENIA. 

sign  of  the  finger  on  their  death-bed  without  letting 
their  friends  know  anything  about  it,  and  many  are 
so  afraid  of  the  flames  of  hell  that  they  are  obliged  to 
cry  aloud,  "There  is  no  deity  but  Allah,  Mohamet  is 
the  apostle  of  Allah!"  Some  angels,  whose  special 
service  is  to  carry  corpses  from  the  graves  of  Giaours 
to  the  graves  of  Moslems,  come  by  night  and  take 
the  bodies  of  these  converted  believers  to  their  re- 
spective places.  We  know  nothing  about  such  kind 
of  conversions,  but  positively  testify  to  the  fact  that 
over  100,000  Christians  were  willing  to  be  butchered 
during  these  last  two  years  because  of  their  unwill- 
ingness to  utter  that  single  expression. 


CHAPTER  V. 

THE   MOHAMETAN   THEOLOGICAL   SCHOOLS. 

1.  Ulemah,  the  Theological  Party.  This  is  the 
most  influential,  the  most  fanatic,  and  the  most 
dangerous  element  of  the  Mohametan  world.  Nur- 
tured with  the  destructive  spirit  of  the  Koran,  they 
are  always  ready  and  eager  to  indulge  in  a  holy  war 
and  renew  the  formidable  expeditions  of  Islam. 
Having  the  Sheikh  al  Islam  (the  religious  head  of 
Islam)  as  their  leader,  and  the  host  of  Softas,  or 
Mollahs  (the  theological  students),  as  their  expert 
agents,  and  the  civil  and  military  parties  as  their 
helpers,  and  the  whole  Mohametan  world  as  their 
followers,  they  plan  and  practice  according  to  the 
interests  of  Islam.  If  the  said  head  of  Islam,  being 
backed  by  his  party,  gives  his  legal  decree  for  the 
dethronement  of  a  sultan,  the  community  cannot  dis- 
regard it.  That  is  why  daring  these  frequent 
changes  of  ministry  and  secret  butcheries  in  the 
palace  of  the  Sultan,  the  Sheikh  al  Islam  is  compara- 
tively safe,  and  the  coward  Sultan  favors  the  Softas 
and  Mollahs,  the  chief  actors  in  the  late  massacre  at 
Constantinople,  with  presents,  decorations  and  con- 
gratulations. On  the  day  of  Queen  Victoria's  jubilee 
celebration  several  cannons  were  discharged  over  the 
Bosphorus  ;  when  the  Softas  heard  the  first  discharge 
they  at  once  poured  out  into  the  streets  holding  their 

47 


48  ISLAM,  TURKEY  AND  ARMENIA. 

bloody  axes,  clubs  and  daggers  in  their  hands,  eagerly 
inquiring  whom  they  were  to  massacre,  the  Greeks 
or  the  Armenians. 

2.  The  Character  of  the  Ulemah.  The  general 
character  of  this  religious  party  is  corrupt  and  detri- 
mental. They  have  only  the  Koran  for  their  life- 
long study,  and  shutting  themselves  against  any 
modern  or  external  influence,  and  relying  upon  the 
fatalistic  principles  of  Islamic  philosophy,  and  indulg- 
ing in  cruel  pleasures,  they  live  a  very  depraved  life. 

They  believe  that  every  event  of  life,  good  or  bad, 
is  pre-ordained  of  God,  and  that  no  human  agency  can 
modify  it.  "On  man's  forehead,"  they  say,  "his  pre- 
sonal  destiny  is  written  in.  a  mysterious  way  that  the 
guardian  angels  only  can  read  it,  and  when  his  time 
is  come  they  immediately  take  his  soul;  but  before 
that  appointed  moment  no  enemy,  no  disease  and  no 
danger  can  cause  death."  This  philosophy  contradicts 
the  idea  of  human  freedom  and  responsibility,  morti- 
fies the  aspiration  towards  the  better,  and  leaves  the 
energy  of  life  as  an  instrument  for  the  prevailing 
vice,  corruption  and  oppression.  , 

A  language  full  of  unimaginably  corrupt  expres- 
sions, a  home  discipline  full  of  shameful  induce- 
ments of  hellish  practices,  a  street  life  more  wicked 
than  that  of  Sodomite  character,  a  religious  teaching 
nothing  more  than  a  diabolic  mechanism  of  cruelty, 
a  pulpit  advocating  hatred  and  malice,  a  religious 
system  of  bloodshed  and  robbery,  a  book  demoraliz- 
ing the  human  likeness.  This  is  the  nearest  descrip- 
tion of  the   modern    "Hell  upon  the  earth."     The 


THE  MOHAMETAN  THEOLOGICAL  SCHOOLS.  49 

Hindoo  and  Chinese  heathenisms  have  their  standards 
of  morality  comparatively  rational  and  pure;  also 
have  had  their  effects  for  the  betterment  of  human 
civilization  ;  but  Islam's  morality  has  been  immorality, 
and  the  effect  the  destruction  of  humanity. 

3.  Some  Teachings  of  the  Ulemah.  Besides  the 
erroneous  and  harmful  teachings  of  Islam  mentioned 
in  this  book  at  various  points,  we  will  bring  forth 
some  ridiculous  doctrines  taught  in  the  theological 
schools  of  Moslems;  for  example,  as  to  the  natural 
sciences : 

The  Origin  of  Apes.  "When  the  mountain  of 
Sinai  was  lifted  up  over  the  Israelites,  and  the  law 
was  given  unto  them,  some  among  the  people  were 
disobedient  and  were  entirely  destroyed.  But  some 
part  of  the  Jewish  nation,  rousing  a  rebellion  against 
God  on  a  sabbath  day,  were  punished  for  their  trans- 
gression by  being  changed  into  apes  and  driven  away 
from  the  society  of  men,  as  an  example  for  the  con- 
temporary and  future  generations.'*  (A  different 
theory  of  evolution) . 

Geography.  "The  earth,  a  flat  body,  rests  between 
the  horns  of  a  huge  ox,  and  the  ox  upon  a  cake  of 
soap.  When  this  animal  slightly  moves  his  head 
there  is  an  earthquake."  (Nobody  can  tell  what  will 
become  of  the  earth  when  his  feet  slip  off  of  the 
soap,  which  is  not  a  safe  foundation).  The  thun- 
der is  supposed  to  be  the  roar  of  the  millstone  that 
grinds  oats  for  this  huge  animal  of  heavy  burden. 

The  apparent  heaven,  a  solid  plate,  is  fastened  up 
with  four  screws;    at  the  time  of  the  deluge  God 


50  ISLAM,  TURKEY  AND  ARMENIA. 

slightly  touched  one  of  them ;  at  the  end  of  this 
world  all  four  will  be  taken  out. 

Physiology .  For  each  kind  of  food  there  is  a  sep- 
arate department  in  the  stomach.  Similar  articles  of 
food  are  changed  iuto  similar  tissues  in  the  human 
body.  When  God  created  each  disease,  he  has  ap- 
pointed a  vegetable  near  by  it  as  a  remedy  or  anti- 
dote. Lockman,  the  originator  of  medicine,  was 
gifted  by  the  power  of  hearing  the  voices  of  various 
plants  as  to  what  malady  they  were  the  remedy. 
Some  favored  persons  have  authority  over  the  evil 
eyes  and  sicknesses,  and  can  biud  them  with  threads. 

Chemistry.  The  four  elements  of  nature  are 
water,  earth,  air  and  fire.  Gold  is  composed  of  three 
common  articles,  as  copper,  brass  and  mercury  ;  if  you 
know  the  proportion,  and  if  you  can  find  the  myste- 
rious powder  which,  mixed  with  the  said  minerals,  pro- 
duces gold,  you  can  manufacture  the  precious  metal. 
By  burning  certain  mysterious  incenses  you  can  con- 
trol the  jealous  spirits  that  watch  day  and  night  over 
the  hidden  subterranean  treasures  and  possess  bound- 
less riches.  Be  careful  to  repeat  certain  prayers  in 
order  to  avoid  the  strokes  of  those  evil  spirits. 

4.  Supernatural  Sciences  Taught  by  Ulemahs. 
— About  the  Spirits.  In  the  air  and  among  the 
stars  numerous  evil  spirits,  or  demons,  reside.  Some 
of  them  are  so  enormous  and  powerful  as  to  threaten 
the  earth  and  the  moon  and  the  sun.  Comets  are 
the  tails  of  these  gigantic  demons,  and  the  eclipses 
of  the  moon  and  the  sun  are  their  struggle  to  swallow 
them,  which  can  be  avoided  by  crying  to  Gcd  from 


THE  MOHAMETAN  THEOLOGICAL  SCHOOLS.  51 

the  minarets,  and  at  the  same  time  frightening  them 
by  shooting  fire-arms  towards  the  skies  and  making 
all  kinds  of  noises,  by  which  the  Turk  succeeds  every 
time  in  saving  the  poor  moon  from  being  swallowed. 

Some  of  these  evil  spirits  walk  upon  the  earth, 
mostly  among  the  graves  and  solitary  caves.  Some 
nights  they  take  the  appearance  of  a  wrapped  dead 
body  and  walk  around  to  terrify  innocent  people. 
The  public  baths  and  the  Christian  churches  are  their 
especial  gathering  places  by  night,  where,  by  horrible 
snorings,  ugly  laughters,  hateful  gestures,  and  dread- 
ful dances  they  amuse  themselves  until  the  dawn  of 
the  day.  Some  of  them  are  so  ugly  that  when  they 
laugh  the  lower  lips  rest  upon  the  earth  and  the  up- 
per lips  reach  the  stars. 

The  Size  of  the  Angels.  Angels  exist  in  different 
sizes.  Some  are  so  small  that  10,000  of  them  dwell 
upon  a  single  hair  of  the  Moslem's  beard,  and  some 
are  so  large  that  their  wings,  when  opened,  reach 
from  east  to  west,  and  some  are  still  larger  as  to 
swallow  all  the  water  on  the  earth  with  a  single  gulp. 
Certain  angels  have  certain  services  under  the  admini- 
stration of  Allah.  Some  are  messengers,  some 
guides,  others  clerks  (to  write  the  good  and  evil 
deeds  of  mankind  and  copy  them  in  the  heavenly 
register)  ;  others  porters  to  carry  dead  bodies  from 
one  cemetery  to  the  other;  some  are  "soul  takers," 
some  are  guardians  of  hell,  etc.  The  space  between 
the  earth  and  God's  dwelling  place  is  a  journey  of 
fifty  thousand  years,  which  the  angels  perform  in  one 
day  over  the  celestial  stairs. 


52  ISLAM,  TURKEY  AND  ARMENIA. 

The  Souls  of  Good  Men,  whether  living  or  dead, 
have  special  privileges,  as  to  have  communion  with 
Allah,  to  converse  with  Mohamet,  to  be  present  at 
distant  places  at  the  moment  they  desire,  and 
to  help  the  weakness  of  mankind.  Many  living  or 
martyred  Moslem  saints  are  believed  to  ride  on 
winged  camels  every  Friday  and  go  to  Mecca  to  per- 
form their  noon-prayer  at  the  Kabeh,  and  return  the 
same  day  to  their  respective  posts  or  graves.  Mollah 
Hunkiar  died  600  years  ago,  and,  buried  at  Iconium 
(Asia  Minor),  is  believed  to  make  the  same  journey 
riding  on  a  brick  wall.  Another  martyred  saint  is 
regularly  coming  from  Persia. 

5.  Ulemah's  Teachings  About  the  Transactions 
Beyond  the  Grave. —  The  Interrogation  in  the  Sep- 
ulchre. This  will  be  administered  immediately  after 
the  burial  of  every  Moslem  by  two  angels  upon  the 
following  four  questions;  1.  Who  was  thy  Lord? 
2.  Who  was  thy  Prophet?  3.  Which  was  thy  Relig- 
ion? and  4.  Which  was  thy  Cubla  (direction  faced 
while  in  prayer)?  He  who  will  answer,  Allah  was 
my  Lord,  Mohamet  my  prophet,  Islam  my  religion 
and  Kabeh  my  Cubla,  shall  find  a  great  illumination 
in  his  grave ;  but  he  who  shall  not  make  this  proper 
answer  shall  be  involved  in  darkness  until  the  judg- 
ment day. 

Resurrection.  At  the  end  of  the  world,  when  the 
archangel  Israfil  shall  blow  the  trumpet,  all  things, 
even  angels,  men  and  devils,  shall  be  annihilated. 
Then  God  will  revive  in.  heaven  first  the  "Angel  of 
Death,"  who  will  recall  all  the  souls  in  general  and  re- 


THE  MOHAMETAN  THEOLOGICAL  SCHOOLS.  53 

unite  them  to  their  respective  bodies.  Upon  the  earth 
the  first  whom  God  will  raise  shall  be  Mahomet,  upon 
whose  shouting,  "There  is  no  deity  but  Allah,  Mo- 
hamet is  the  apostle  of  Allah,"  all  the  believers  shall 
come  to  life.  One  of  the  sigus  of  the  last  day  is  that 
the  sun  shall  rise  from  the  west  and  go  to  the  east. 

The  Judgment  Day.  God  will  theu  prepare  a 
vast  plain  where  all  creatures  will  be  summoned  to 
give  an  account  of  their  past  conduct.  The  duration 
of  that  day  shall  be  as  long  as  a  century,  during 
which  time  the  Giaours  shall  sigh  and  suffer  great 
tribulation  and  anguish.  As  to  the  Moslems  it  will 
not  be  so,  because  those  whose  good  works  outweigh 
their  recorded  bad  actions,  shall  immediately  enter 
into  Paradise;  and  those  who  are  found  lacking  in 
the  balance  shall  be  favored  by  allowing  their  five 
large  grave  stones  to  be  put  on  the  scale  of  good 
actions  and  weighed  again;  if  he  still  lacks,  which 
will  be  very  seldom,  the  good  actions  of  the  friends 
done  in  his  behalf  shall  be  brought  forth  and  added 
upon  the  scale;  also  the  prayers  offered  by  his  tomb 
shall  be  introduced  to  the  account,  and,  in  spite  of 
all  these  favors,  if  his  sins  outweigh,  he  shall  be 
sent  to  a  temporary  purgatory  to  be  punished  for  the 
balance  account;  after  which,  through  the  in- 
tercession of  his  prophet,  he  shall  be  admitted  into 
Paradise  and  enjoy  the  full  pleasures  thereof. 
Those  whose  scales  shall  be  equally  poised  are  to  be 
detained  in  the  middle  space  between  Paradise  and 
hell  and  pass  their  years  ©f  penance  in  that  soli- 
tary place  in  a  neutral  condition. 


54  ISLAM,  TURKEY  AND  ARMENIA. 

Paradise.  Mohametan  paradise  is  nothing  but  an 
imaginary  place  of  carnal  gratifications.  Nothing  to 
do  but  to  eat  whatever  you  desire,  which  at  once 
shall  be  created  and  brought  before  you;  to  drink 
wine  and  liquors  which  shall  not  disturb  the  mind;  to 
enjoy  the  pleasure  of  numerous  pearly  damsels;  to 
wear  green  silken  robes  which  shall  not  wear  out;  to 
sit  upon  soft  couches  and  talk  with  the  friends  you 
desire;  to  be  served  by  blooming  youths,  and  be 
happy  by  looking  down  and  seeing  the  wretched  con- 
dition of  the  Giaours  in  hell. 

The  Hell,  as  imaginary  as  the  Heaven,  is  de- 
vided  into  sev€n  stories ;  the  first  as  a  purgatory  for 
Moslems,  the  second  for  Jews,  the  third  for  Chris- 
tians, the  fourth  for  Sabians,  the  fifth  for  Magians, 
the  sixth  for  idolators.  the  seventh,  and  the  lowest  of 
all,  for  the  hypocrites,  who  outwardly  professed  a 
religion  but  in  reality  had  none.  The  essential  means 
of  torment  are  heat,  cold,  bitter  foods  and  filthy 
drinks.  The  tree  of  Zakkum,  which  issues  from  the 
bottom  of  hell  and  the  fruit  of  which  resembles  the 
heads  of  devils,  is  the  only  supply  of  food  in  hell 
with  which  the  damned  shall  be  obliged  to  fill  their 
bellies,  and  being  burnt  of  its  bitterness  shall  cry 
for  drink,  when  a  mixture  of  filth  and  boiling  sul- 
phur  shall  be  given  unto  them,  which  they  shall  be 
obliged  to  drink  and  vomit  and  begin  the  torment 
anew.  When  their  skin  is  burned  by  the  fire  God 
will  give  them  a  new  skin  in  order  to  perpetuate  their 
torture.  When  they  make  complaint  of  heat  they 
shall  be   exposed   to   extreme  cold   and  vice  versa. 


THE  MOHAMETAN  THEOLOGICAL  SCHOOLS. 


5b 


During  these  ceaseless  successions  of  extremities 
nineteen  angels  will  take  charge  of  the  guardianship 
of  hell  not  to  let  anybody  escape  from  it,  and  to 
keep  the  fire  and  cold  always  in  operation. 


'rfV^r 


-  -* 


CHAPTER  VI. 

DERVISHES  AND  MUFTIES  THE    TWO  RELIGIOUS  CLASSES. 

1.  Dervishes  and  Their  Doctrine.  Dervishes 
belong  to  a  religious  class  or  order  professing  self- 
denial  and  abstinence  from  worldly  connections  and 
luxuries,  and  spending  their  time  in  worship  and  re- 
ligious meditation.  Candidates  of  this  order  must 
prove  themselves  worthy  by  serving  several  months 
or  years  the  Sheikh  or  the  elder  of  the  brotherhood, 
and  by  practicing  at  the  same  time  the  strict  ordi- 
nances of  the  society.  Dervish  or  Fakir  means  poor, 
and  they  glory  in  calling  themselves  "poor  for  the 
sake  of  the  Truth  (God)."  But  all  dervishes  are 
not  poor,  Some  of  them  are  really  poor  and  desti- 
tute; they  are  Called  beggar  dervishes,  who  go  from 
town  to  town  having  nothing  of  their  own  but  a 
patched  robe  and  a  lamb's  or  tiger's  skin  for  their 
outer  garment,  sometimes  barefooted  and  almost 
always  bareheaded  and  wear  long  hair;  in  their 
hands  a  short  stick  with  a  battle-ax-shaped  badge  on 
one  end;  also  a  "Keshgoor,"  an  oval  dish,  a  large 
tambourine,  a  horn  and  long  rosaries  and  some 
trifling  relics  or  charms.  For  their  daily  bread  they 
entirely  depend  upon  the  charity  of  the  people. 
Some  of  them  go  silently  in  the  market  places  and 
give  thanks  for  anything  that  may  be  put  in  their  oval 
dish.     If  they   don't  have  enough  they  never  com- 

56 


DERVISHES    AND    MUFTIES.  57 

plain  or  ask  for  more.  The  majority  of  the  beggar 
dervishes  ask  for  charity  by  standing  in  the  market 
places  and  repeating  God's  name,  "Ya  Hakk,  ya 
Allah,"  O  Truth!  O  God!  constantly,  and  holding 
their  Keshgoor,  or  horn,  to  persons  they  meet. 
Some  of  them  sing  while  walking  to  attract  the 
attention  of  the  people;  their  good  voice  and  sig- 
nificant poems  are  largely  emotions  and  touching, 
as  the  soul's  aspiration  to  reach  the  truth,  vanities 
of  this  world  and  follies  of  a  luxurious  life  or 
Jacob's  lamentation  over  his  lost  son,  Job's 
patience  and  deliverance,  and  sometimes  praises 
of  the  martyred  heroes,  God's  unchangeable  will 
and  the  final  destiny  of  the  human  soul. 

2.  Resident  Dervishes.  The  majority  of  this 
order,  however,  are  residents  of  the  cities,  having 
their  own  regular  trades  and  families  and  proper- 
ties. In  their  appearance  they  may  be  distin- 
guished by  green  turbans  around  very  high  gray 
or  white  caps,  long  mantles  and  generally  very 
long  hair.  They  have  various  organizations,  which 
they  call  certain  "path"  or  "system."  On  certain 
nights  during  the  week  they  come  together  at  some 
mosque,  or  the  Sheikh's  department  called  "Tek- 
kieh,"  convent  or  monastery,  and  spend  hours  in 
religious  conversation.  Especially  on  Thursday 
nights  they  hold  a  very  long  and  fantastic  meeting. 
First  they  sit  on  the  floor  in  a  circular  form  and 
begin  to  repeat  the  name  of  God  (Hakk  or  Allah) 
with  a  low  voice  and  in  regular  intervals  of  50-70 
in    one    minute.     Gradually    their    enthusiasm    in- 


58  ISLAM,  TURKEY  AND  ARMENIA. 

creases  and  their  voices  raise  to  a  higher  pitch. 
Then  they  come  upon  their  knees,  then  stand  upon 
their  feet,  aDd  later  they  turn  around  in  a 
circle,  never  omitting  the  regular  repetition  of  God's 
name.  After  awhile  they  begin  to  whirl  around  the 
axis  of  their  bodies,  at  the  same  time  keeping  the 
circular  motion  around  the  center,  where  they  have 
their  leader  turning  with  the  group  and  keeping  the 
time  of  their  gestures  and  howling.  By  this  time 
some  of  them  have  fainted  and  fallen  down,  while 
the  others  continue  with  greater  eagerness.  Grad- 
ually others  fall,  still  they  continue  until  every  one 
is  exhausted.  This  practice,  commonly  united  with 
the  use  of  stimulants  and  narcotics,  has  a  remark- 
ably injurious  effect  upon  the  bodrly  health  and 
mental  soundness  of  the  dervishes. 

3.  Dervishes  as  the  Guardians  of  Shrines. 
Tekkiehs  in  the  towns,  smaller  convents  on  the 
hill  sides,  the  tombs  of  certain  saints  or  mar- 
tyrs, and  the  sacred  spots  of  the  past  ages  attract 
multitudes  of  visitors  or  pilgrims  from  every  part  of 
the  Mohametan  world.  The  visitors  are  sure  to  bring 
some  presents  or  kill  a  sheep,  in  keeping  with  their 
requests  and  vows.  Such  places  are  regarded  as  cen- 
ters of  supplication  for  incurable  maladies,  mental 
and  physical  deformities,  sterility,  poverty,  failure  in 
business,  and  to  gain  love  and  favor.  The  water, 
the  soil,  the  leaves,  the  fruits,  the  shadows  of  the 
trees,  the  wind  and  the  sun  of  those  places,  are  be- 
lieved to  have  miraculous  power.  Such  places  are 
guarded  by  dervishes. 


DERVISHES    AND    MUFTIES.  59 

Some  haughty  sheikhs  shut  themselves  in  one  of 
these  sacred  places  and  never  go  out  of  their  walls 
for  fifteen,  twenty,  thirty  years.  These  "Fathers" 
are  the  living  saints  of  the  present  age,  and  all  the 
wealthy  citizens  and  the  eminent  visitors  are  expected 
to  go  and  kiss  the  skirts  of  his  mantle  and  put  their 
presents  under  his  cushion.  Even  the  greatest  men 
would  not  sit  in  his  presence  but  by  his  permission, 
and  that  on  bended  knees ;  and  never  talk  freely, 
only  answer  his  questions,  and  that  very  slowly  and 
reverently ;  never  smoke  or  drink  coffee  but  by  his 
special  favor.  These  and  their  followers  have  a  very 
great  influence  upon  the  transactions  of  the  Govern- 
ment and  private  affairs  of  the  sultans  and  their  min- 
isters. As  a  rule  they  are  not  so  self-denying  and 
abstinent  as  they  profess  to  be. 

4.  Mufties  are  the  men  who  alone  have  authority 
to  apply  Mohametan  law  to  the  practical  transactions 
of  daily  life.  They  have  the  privilege  to  consult 
with  the  former  books  and  extract  their  legal  decrees 
from  them.  The  following  examples  will  illustrate 
their  mode  of  administering  the  law : 

A  camel  driver  was  once  so  angry  with  his  camel 
that  he  swore  to  sell  her  for  one  mite  by  the  first 
opportunity  in  the  nearest  city.  After  his  anger  was 
over  he  felt  sorry  for  the  oath  he  had  made,  but 
could  not  see  any  lawful  way  to  escape  from  it. 
While  in  deep  meditation  he  was  advised  by  a  friend 
to  apply  to  the  mufti  of  the  town  to  see  whether  he 
could  show  a  right  way  to  settle  this  trouble.  He 
went  and  stated  the  case.     The  mufti  said,  "Find  a 


60  ISLAM,  TURKEY  AND  ARMENIA. 

cat  and  tie  it  to  the  tail  of  the  camel  and  take  them 
into  the  market  place  and  wait  for  the  buyers.  When 
they  ask  the  price  say,  'The  camel  is  for  one  mite, 
and  the  cat  is  for  a  thousand  piastres,  but  I  don't  sell 
them  separately.'  If  they  buy  them  for  this  price 
you  will  lose  nothing;  if  they  don't  buy  you  will  be 
free  from  your  oath." 

Another  man  came  to  a  mufti  and  said  hesitatingly, 
"My  lord,  while  feeding  in  the  pasture  your  ox  hit 
and  killed  mine,  and  I  came  to  ask  your  excellency 
whether  you  are  obliged  to  repair  my  loss  or  note" 
The  mufti,  shaking  his  head  as  if  feeling  very  sorry, 
opened  the  hand-book  of  the  law  and  read  with  a  loud 
voice  the  proposition  that  "the  action  of  the  animal 
is  null,"  and  turning  to  the  man  said,  "My  son,  they 
were  both  mute  animals  and  could  not  realize  what 
they  did.  I  am  sorry  for  the  loss,  but  the  law,  as 
you  have  heard,  does  not  oblige  me  to  undertake  the 
responsibility.  Do  not  be  grieved ;  whatsoever  hap- 
pens it  is  from  God.  Your  ox  was  destined  from 
eternity  to  die  in  this  way.  Neither  you  nor  I  could 
change  it."  The  man  returned  hastily  and  said, 
"Oh  !  I  beg  your  pardon,-  my  lord,  it  was  my  ox  that 
killed  yours,  and  I  was  confused  in  my  haste  and 
made  the  mistake."  The  pious  mufti,  with  a 
changed  face  and  tone,  said,  "Wait  a  little;  the 
question  has  got  confused.  I  must  consult  with  the 
larger  book." 

When  Sultan  Aziz,  the  dethroned  and  murdered  uncle 
of  the  present  Sultan,  intended  to  visit  Europe,  a 
puzzling  difficulty  arose  in  regard  to  the  demands  of  the 


DERVISHES    AND    MUFTIES.  61 

Mohametan  law  that  the  soil  upon  which  a  Moslem  sov- 
ereign may  tread  becomes  a  possession  of  Islam,  and 
as  the  Giaour  princes  of  Frankistan  (Europe)  could 
hardly  be  expected  to  submit  to  such  a  demand,  there 
should  be  found  some  way  to  fulfil  the  law  and  enable 
the  Sultan  to  carry  out  his  intention.  The  leading 
religious  authorities  therefore  held  a  solemn  meeting 
in  the  palace  to  discuss  the  unprecedented  subject. 
After  much  consideration  one  of  them  is  said  to 
have  suggested  the  plan  of  preparing  shoes  for  the 
Sultan  having  a  layer  of  Turkish  soil  under  them  so 
that  he  could  walk  always  upon  his  own  country  and 
not  upon  other  lands.  This  plan  came  very  noar  be- 
ing agreed  upon,  when  a  brighter  mufti  said,  "It 
would  be  more  glorious  for  our  religion  to  let  the 
Sultan  possess  those  countries  and  on  his  departure  to 
make  presents  of  them  to  their  former  owners." 
This  was  unanimously  approved  and  offered  to  the 
Sultan. 


CHAPTER  VII. 

GEOGRAPHICAL  AND  HISTORICAL  SKETCHES  OF  ARMENIA. 

1.  Biblical  References  of  Armenia.  Armenia  is 
a  high  table  land  on  the  southern  slope  of  the  Cau- 
causus,  between  the  Caspian-  and  Black  seas  and 
Mesopotamia.  Its  boundaries  have  varied  at  differ- 
ent times  of  its  history.  It  is  believed  by  the  great- 
est majority  of  the  Biblical  scholars  to  be  the  first 
seat  of  the  human  race,  and  also  the  cradle  of 
mankind  after  the  deluge.  The  four  rivers  men- 
tioned in  the  second  chapter  of  Genesis :  Pison 
(the  present  Joruk  that  runs  to  the  Black  Sea), 
Gihon  (the  present  Arax  that  runs  to  the  Caspian 
Sea),  Tigris  and  Euphrates  (both  run  to  the  Per- 
sian Gulf),  have  their  sources  in  the  highlands  of 
Ararat,  Armenia.  According  to  the  modern  critics, 
Armenia  was  formerly  called  Ararat,  after  the  name 
of  that  illustrious  mountain,  about  17,000  feet  high, 
upon  which  the  ark  of  Noah  rested  after  the  abate- 
ment of  the  waters.  The  fertile  soil,  the  magnifi- 
cent scenery,  the  mild  and  healthy  climate,  the 
large  rivers,  and  the  "one  thousand  sources"  of 
pure  waters,  make  it  worthy  to  be  called  the  "Gar- 
den of  Eden." 

Other  Biblical  references  in  connection  with 
Armenia:  In  II.  Kings,  19:37,  and  Isa.,  37:38,  we 
notice  that  the  sons  of  Sennacharib,  the  Assyr- 
ian monarch,  after  killing  their  father  (681  B. 
C),    "escaped  into  the  land  of  Armenia."     Again 

62 


SKETCHES    OF    ARMENIA.  63 

in  Ezek.,  27:14  and  38:6,  Armenia  is  indicated 
under  the  name  of  Togarmah,  the  great  grandson  of 
Noah,  to  whom  the  Armenians  carry  their  descend- 
ance, as  furnishing  Tyre  with  horses  and  mules,  a 
product  for  which  it  is  still  noted.  Tigranes  I.,  the 
celebrated  Armenian  king,  is  said  to  have  been  an 
ally  of  Cyrus  the  Great  in  overthrowing  the  Baby- 
lonians and  thus  in  liberating  the  Jews  from  their 
seventy  years'  captivity.  A  foreshadow  of  this 
event  is  indicated  by  the  prophet  Jeremiah  (51:27- 
29;  also  50:41,  42):  "Call  together  against  her 
the  kingdoms  of  Ararat,  Minnie  and  Ashkanaz,"  etc. 

2.  About  the  Origin  of  the  Armenian  Nation 
there  are  two  different  opinions.  The  one,  so  long 
cherished  by  the  Armenians  themselves,  is  that  their 
ancestor,  Haig,  the  son  of  Togarmah  and  the  fifth 
generation  from  Noah,  a  hero,  and  a  worshiper  of 
the  true  Jehovah,  lived  in  Babylonia,  where  one  of 
the  giants,  coming  into  power,  called  himself  Bel  or 
Baal  and  claimed  fur  himself  the  divine  worship. 
Haig  did  not  recognize  him,  and  after  slaying  him  in 
a  struggle  left  the  country  and  fled  with  his  men  to 
the  mountainous  regions  on  the  north,  and  established 
there  a  principality  which  was  named  Hai  or  Haiga- 
zian,  the  title  which  Armenians  still  use  for  them- 
selves. The  name  Armenian  is  supposed  to  be  given 
by  foreigners,  after  the  name  of  the  seventh  great 
Armenian  ruler,  Aram. 

The  other  opinion  lately  brought  forward  is  that 
the  Armenian  nation,  belonging  to  the  Aryan  race, 
came  from  the  north,  from  Caucasia,  and  did  not 


64  ISLAM,  TURKEY  AND  ARMENIA. 

occupy  the  country  before  the  seventh  century  B.  C. 
They  followed  the  track  of  the  Medes,  owing  to  the 
gradual  decline  of  the  Assyrian  Empire.  The  argu- 
ments in  favor  of  this  theory  are  the  facts  that  the 
Armenians  in  their  physiognomy  and  natural  con- 
struction and  in  their  traditions  and  language  have 
close  connection  and  resemblance  with  other  Aryan 
nations,  which  would  be  the  contrary  if  they  had  an 
Assyrian  or  Chaldean  origin.  The  Armenian  lan- 
guage has  not  the  slightest  resemblance  of  the  Se- 
mitic branch,  Assyrian,  Chaldean,  Phoenician, 
Hebrew  and  Arabic;  while  many  original  words  and 
other  characteristics  of  the  language  show  the  evi- 
dent identity  with  the  Indo-Germanic  (European) 
branch  —  for  instance,  Mayer,  mother;  Douster, 
daughter;  Hair,  hair;  Vod,  foot;  Gow,  cow;  Luce, 
light;  Dour,  door;  Gadou,  cat;  Bardes,  paradise; 
Dev,  day;  Ash,  ass;  Anoun,  noun,  and  many  others. 

3.  Armenia  According  to  the  Ancient  Foreign 
Historians.  In  the  famous  inscriptions  of  the 
Achsemanides  (the  ancient  Persian  monarchs,  as 
Darius,  Hystaspes,  Xerxes,  Artaxerxes,  and  others) 
in  Persepolis  (the  ancient  Persian  capital  of  the  said 
dynasty  and  afterward  ruined  by  Alexander  the 
Great)  the  name  of  Armenia  is  found  written  in 
various  forms,  and  the  pictures  of  Armenian  tribu- 
taries are  represented  as  marching  after  the  Cappa- 
docians  to  render  homage  to  the  great  Persian  king; 
the  probable  date,  six  centuries  before  Christ. 

Herodotus,  the  oldest  Greek  historian,  born  484 
B.  C,  also  mentions  the  absorption  of  the  Armenian 


SKETCHES    OF    ARMENIA.  65 

kingdom  in  that  of  Darius,  and  the  exaction  of  a 
tribute  of  four  hundred  talents. 

Xenophon,  the  celebrated  Greek  general,  histo- 
rian and  philosopher,  born  445  B.  C,  in  his  account 
of  the  adventurous  retreat  of  the  Greeks  in  the 
East,  known  in  history  as  "The  Retreat  of  the  Ten 
Thousand,"  throws  much  light  upon  the  ancient  Ar- 
menians and  Kurds. 

Armenia  was  included  in  the  conquests  of  Alexan- 
der the  Great,  320  B.  C,  and  after  his  death  at  the 
partition  of  his  kingdom  Armenia  was  submitted  to 
the  Seleucidse  of  Syria.  But  in  190  B.  C.  she  re- 
volted against  the  Syrian  King,  Antiochus  the  Great, 
and  gained  her  independence  through  the  aid  of  the 
Parthian  king,  Mithridates  I.,  who  appointed  his 
brother,  Valarsaces,  over  Armenia.  This  was  the 
beginning  of  the  second  period  of  the  Armenian 
Kingdom. 

4.  The  Four  Periods  of  the  Armenian  King- 
dom. The  first  period,  beginning  with  Haig  and  end- 
ing at  the  time  of  Seleucidse,  embraces  about  22 
centuries.  The  first  part  of  this  period  is  legend- 
ary, or  rather,  unknown.  The  second  period  begins 
with  Valarsaces,  190  B.  C,  and  goes  until  390  A.  D., 
embracing  a  period  of  nearly  600  years.  The  great- 
est event  of  this  period  is  the  evangelization  of  the 
whole  nation,  about  which  the  reader  will  find  a  con- 
cise* information  in  the  next  chapter.  The  greatest 
king  of  this  period  was  Tigranes  II.,  who  was  able 
to  fight  with  the  Roman  rulers.  After  him  Tacitus, 
the  historian,  s*ays  the  Armenians  were  almost  always 


66  ISLAM,  TURKEY  AND  ARMENIA. 

at  war  with  the  Romans  through  hatred,  and  with  the 
Parthians  through  jealousy,  until  the  two  great  ene- 
mies prevailing  over  Armenia  divided  it  between 
themselves,  390  A.  D. 

Between  the  second  and  the  third  periods,  about 
500  years,  the  Armenians  were  subjected  partly  to 
the  Roman  or  Greek  Empire  and  partly  to  the  Per- 
sian kingdom  and  Mohametan  caliphate. 

The  third  period  begins  at  859  A.  D.  and  comes  to 
its  end  at  1045  A.  D.,  thus  embracing  about  200 
years. 

The  fourth  period  of  the  Armenian  independence 
(1045-1393)  was  confined  to  Cilicia.  Ruben,  a  rela- 
tive of  the  last  king  of  the  third  period,  escaped  into 
Cilicia  and  established  the  Rubenian  kingdom,  hav- 
ing the  city  of  Sis  for  his  capital.  The  mountainous 
situation  of  Cilicia  helped  the  Armenians  to  keep 
their  independence  until  1393,  when  Leon  VI.,  the 
last  king  of  this  dynasty,  an  exile  by  the  Mohametan 
caliphate,  died  at  Paris,  France,  and  was  buried  in 
the  Cathedral  at  St.  Denis.  Zeitoun  of  the  present 
day  is  the  last  spark  of  this  local  independence. 

According  to  the  above  statements  the  Armenian 
Kingdom  began  at  twenty -fourth  century  B.  C.  and 
ended  at  fourteenth  century  A.  D.,  thus  embracing 
a  period  of  nearly  3,800  years  with  about  600  years' 
intervals  of  subjection,  during  which  time  they  were 
governed  by  provincial  system,  which  can  not  be 
called  total  subjection  with  the  present  meaning  of 
the  word.  During  the  last  centuries  Armenia  be- 
came gradually  divided  between  Turkey,  Russia  and 


SKETCHES    OF   ARMENIA.  67 

Persia.  The  Ottoman  Turks  nominally  conquered 
Armenia,  but  until  recent  times  (1847)  it  was  prac- 
tically under  various  Kurdish  Sheiks,  or  chiefs. 

The  present  number  of  the  Armenians  is  supposed 
to  be  over  four  millions:  2,500,00  in  Turkey,  1,500,- 
000  in  Russia  and  150,000  in  Persia.  It  was  over 
twelve  millions  when  subjugated  by  the  Mohametans, 
but  reduced  to  one-third  by  unceasing  persecutions 
and  frequent  massacres,  about  which  read  the  subse- 
quent chapters. 


CHAPTER  Yin. 

THE    ARMENIAN    CHURCH. 

1.  Pre-Christian  Religion  of  Armenia.  From 
the  ancient  Armenian  literature,  consisting  of  national 
songs,  only  a  few  quotations  are  left,  and  the  earli- 
est inscriptions  on  the  great  citadel  rock  of  Van 
have  not  yet  been  satisfactorily  made  out.  What  we 
understand  from  the  authorities  existing  is  that  the 
Armenians,  before  Christianity,  worshiped  the  heav- 
enly bodies,  the  sun,  the  moon  and  the  stars,  and  the 
fire,  like  other  surrounding  nations.  The  names  of 
many  places  and  persons,  still  in  use,  are  the  various 
derivations  of  the  names  of  these  deities.  The  relics 
of  those  ages  of  heathenism,  however,  show  that 
their  idolatry  was  not  of  the  coarser  and  abominable 
sort.  So  far  as  we  know,  polygamy,  human  sacrifice 
and  immoral  practices  in  worship  were  not  introduced 
nor  practiced  among  the  Armenians ;  on  the  other 
hand,  the  sacredness  of  family  life,  the  fidelity  in 
marriage,  the  obedience  to  parents,  national  enthu- 
siasm, attachment  to  the  "  fatherland,"  social  habits, 
industry,  peacefulness,  hospitality,  and  most  of  all 
religious'zeal  and  piety — still  prevailing  characteristics 
of  the  race — are  traced  back  to  those  remote  ages. 
Haig,  the  supposed  ancestor  of  the  nation,  is  described 
as  "  the  eagle  of  the  mountains  of  Ararat,"  the  first 
hero  wTho  ever  declared  himself  for  freedom  and  con- 
science.    His  grandson,  Aramais,  who  has  built  stores 

68 


THE   ARMENIAN   CHURCH.  69 

of  luxuries  for  himself,  is  condemned  for  gluttony, 
and  his  hateful  character  was  put  into  a  proverb  and 
passed  through  generations.  The  seventh  ruler  from 
Haig,  Ara  the  Beautiful  (the  son  of  Aram,  after 
whom  the  nation  was  named  "  Armenian "),  was 
highly  praised,  not  ouly  for  his  personal  beauty  but 
chiefly  for  his  fidelity  to  his  nation  and  temperate 
firmness  against  the  worldly  and  impure  intentions  of 
the  Assyrian  Queen  Semiramis  (Shamiram),  even  at 
the  expense  of  his  life,  which  he  lost  while  bravely 
fighting  with  the  hordes  of  this  ancient  Jezebel. 
Armenian  virgins  are  described  as  gathering  in  the 
Temple  of  the  Goddess  of  Parity  and  singing  the 
virtues  of  virginity  and  matrimonial  fidelity.  Herip- 
simian  virgins  fled  to  Armenia  as  the  safest  shelter  to 
preserve  their  honor  against  the  vicious  tyranny  of 
the  Roman  rulers.  Santookhd,  the  only  daughter  of 
the  Armenian  King  in  the  first  century  A.  D.,  was 
converted  to  Christianity  by  the  Apostle  Thaddeus, 
declined  all  the  glories  of  a  wordly  crown,  and  in 
spite  of  the  appeals,  promises  and  threatenings  of 
her  idolatrous  father,  kept  the  true  faith  until  her 
innocent  blood,  together  with  that  of  her  apostle, 
was  shed  on  the  beautiful  plains  of  Shavarshan, 
where  roses  and  lilies  are  believed  to  bloom  out  of 
her  blood.  These  were  the  ideals  of  the  Armenian 
nation,  even  before  Christianity  was  fully  accepted 
among  them. 

2.  Evangelization  of  the  Armenian  Nation.  Chris- 
tianity was  undoubtedly  introduced  among  the 
Armenians  early  in  the  second  century  of  our  era, 


70  ISLAM,  TURKEY  AND  ARMENIA. 

and  towards  the  end  of  the  third  century  it  was 
officially  proclaimed  as  the  national  religion  of  the 
country.  According  to  the  traditions  of  the  Armen- 
ian church,  the  Armenian  King  Abcarius,  having  a 
chronic  malady,  and  hearing  about  the  miracles  of 
Jesus,  sent  special  messengers  to  him  with  a  letter, 
and  invited  the  Saviour  to  come  and  live  in  his  capi- 
tal Edessa  (the  present  Ourfa)  and  be  safe  from  the 
enmity  of  Jewish  authorities.  Our  Lord,  the  tradi- 
tion continues,  highly  appreciated  this  kind  feeling 
of  hospitality,  but  as  he  could  not  go  himself  he 
promised  to  send  one  of  his  apostles  after  his  resur- 
rection, which  he  did  by  sending  Thaddeus,  called 
the  Apostle  of  Armenia.  Nobody  can  tell  how 
much  truth  or  probability  there  is  in  this  tradition, 
but  that  Thaddeus  and  Bartholomew  were  sent  to  the 
northeastern  regions  and  established  there  Christian 
churches,  and  that  among  the  Armenians  many  con- 
verted Christians  were  persecuted  and  some  churches 
were  destroyed  through  the  influences  of  the  great 
anti-Christian  emperors  of  the  Roman  commonwealth, 
are  historical  facts.  Still  the  general  evangelization 
of  Armenia  dates  towards  the  end  of  the  third 
century. 

The  historical  founder  of  the  Armenian  church 
was  Saint  Gregore  "the  Illuminator,"  an  Armenian 
prince,  related  to  King  Tiridates,  who  during  the 
first  part  of  his  reign  was  a  great  persecutor  of  "  the 
new  faith  transplanted  from  Judea."  The  young 
prince  Gregore,  resigning  his  wordly  position,  conse- 
crated himself   to  the  enlightenment  of    his  people 


THE    ARMENIAN    CHURCH.  71 

in  spite  of  all  the  difficulties  and  severe  persecutions 
he  suffered  from  the  people  and  the  king.  Tiridates 
being  very  anxious  to  change  his  mind  and  course, 
shut  him  in  a  dungeon  for  several  years,  but  could 
not  prevent  the  rapid  progress  of  the  flame  of  Chris- 
tianity which  was  already  consuming  the  remains  of 
the  pagan  ages.  The  most  cruel  thing  attributed  to 
Tiridates  was  his  killing  some  maiden  refugees,  who, 
persecuted  by  the  Soman  emperor,  had  fled  to 
Armenia  for  shelter.  His  remorse  and  shame  of  this 
guilt  was  so  strong  that  he  is  related  to  have  lost  his 
mind  for  some  time,  until  one  night  in  his  dream  he 
saw  the  graves  of  the  said  martyrs  illuminated  by  a 
bright  light,  and  upon  this  vision  he  at  once  released 
Saint  Gregore  and  was  baptized  by  him  with  all  his 
subordinates,  and  proclaimed  Christianity  to  be  the 
religion  of  his  dominions.  Soon  churches  were 
established  and  the  visionary  light  which  was  believed 
to  illumine  the  graves  of  the  martyrs  was  spread 
over  the  country;  and  at  the  very  site  of  that  heav- 
enly light  a  magnificent  church  was  erected  by  the 
name  of  " Echmiadzin, "  the  Descent  of  the  Only 
Begotten,  which  is  until  this  day  the  most  sacred 
headquarter  of  the  Armenian  church  and  the  seat  of 
the  highest  religious  authority  called  "Catholicos  of 
the  Whole  Armenians."     (276  A.  D.) 

Saint  Gregore,  the  Illuminator,  being  consecrated 
Bishop  of  Armenia  in  302  A.  D.,  was  the  first  Catho- 
licos  or  father  of  that  sacred  seat,  and  uninterrupted 
succession  is  kept  until  this  day.  The  present  head 
of  the  Armenian  church  is  His  Holiness  Muoerditch 


?2  Islam,  turkey'  and  Armenia. 


Khrimian,  the  honored  and  the  beloved  Archbishop. 
The  Bible  was  translated  into  the  Armenian  language 
early  in  the  fifth  century  by  Mesrob,  who  also 
invented  and  introduced  the  present  alphabet,  com- 
posed of  thirty-six  letters.  (Three  more  letters 
were  introduced  afterwards  for  foreign  sounds.) 

3.  The  Relation  of  the  Armenian  and  Greek 
Churches.  Though  Christianity  was  introduced  first 
among  the  Jews  and  the  Greeks,  the  Armenian  church 
has  the  honor  of  bein^  <<  the  First  National  Church 
in  Christendom. "  Noth withstanding  her  national 
independence,  she  acknowledged  the  church  universal 
and  conducted  herself  in  unity  with  the  sister  churches 
in  the  East,  the  principal  one  of  which  was  the 
Greek  church.  St.  Gregore,  the  Illuminator,  was 
trained  and  even  ordained  in  the  Greek  school  at 
Csesaria,  and  was  authorized  to  represent  the  Armen- 
ian branch  of  "the  Church  Universal"  in  the  gen- 
eral councils.  The  early  history  of  the  Christian 
church  shows  that  the  Armenian  delegates  of  these 
councils  had  their  own  share  in  the  discussions  of 
various  theological  and  ecclesiastical  subjects;  so 
much  that  the  Western  delegates  and  the  Bishop  of 
Constantinople,  and  even  the  Emperor  Constantine 
himself,  could  not  help  to  admire  and  appreciate  their 
superior  intellect  and  zeal  for  the  interest  of  the 
church.  Especially  at  the  celebrated  discussions  of 
Arius'  doctrine  against  the  divine  nature  of  our 
Saviour,  the  Armenian  bishops,  as  opponents  to  that 
heresy,  expressed  the  greatest  zeal  for  the  preserva- 
tion of  the  old  orthodox  doctrine.     And  the  Necean 


THE    ARMENIAN    CHURCH.  73 

creed  that  was  arranged  as  a  protest  and  defense 
against  the  erroneous  teaching  of  Arius  was  at  once 
adopted  by  the  Armenian  church  and  used  in  her 
worships  until  this  day.  Saint  Gregore,  the  Illumi- 
nator, added  to  it  some  sentences  in  order  to  empha- 
size its  general  spirit. 

The  Council  of  Chalcedon,  451  A.  D.,  the  Armenian 
bishops  could  not  attend  on  account  of  the  Persian 
persecutions,  and  not  being  contented  with  the  reso- 
lution of  that  Council  in  regard  to  the  number  of  the 
natures  of  our  Saviour,  refused  its  decrees  in  536. 
Accepting  the  Mono-physical  Doctrine  (that  is,  in  our 
Lord's  person  the  divine  and  the  human  united  to 
one  unseparable  nature),  she  proclaimed  herself  inde- 
pendent of  the  Greek  church,  and  since  then  had  no 
formal  union  with  her,  although  she  regards  her  as 
a  "  sister  church."  This  separation,  in  spite  of  its 
political  disadvantages,  has  proved  beneficial  for  the 
maintainance  of  the  purity  of  the  doctrines  and  the 
practice  of  the  Armenian  church. 

The  seven  sacraments  of  the  early  church,  as  mass, 
confession,  absolution,  unction,  matrimony,  baptism 
and  eucharist,  though  practiced  in  the  Armenian 
church,  are  rather  formal  than  doctrinal,  as  is  proved 
by  her  susceptibility  to  internal  reformation.  The 
following  hymn,  composed  by  Nerses  the  Graceful, 
the  Armenian  Archbishop  who  lived  in  the  twelfth 
century  (about  400  years  before  the  Reformation  of 
Martin  Luther),  and  sung  in  the  Armenian  church 
until  this  day,  is  one  among  many  that  shows  the 
doctrine  and  spirit  of  that  ancient  church  : 


74  ISLAM,  TURKEY  AND  ARMENIA. 

O,  dawning  brightness  !  Sun  of  righteousness !  Shine  forth  upon 

me. 
Fatherly  issue  (spirit),  in  my  heart  renew  pleasing  words  for 

thee. 
Treasure  of  bounties,  thine  hidden  riches  grant  my  soul  to  see. 
Open  mercy-door  to  confessing  soul,  with  heavenlies  rank  me. 
Thou  one  in  three,  Carer  all  that  be,  on  me  have  mercy. 
Arise  Lord  helping,  raise  the  slumbering,  like  angels  to  be, 
Eternal  Father,  Co-existent  Son,  ever  ghost  holy, 
Loving  name  Jesus,  with  thy  love  bruise  my  heart-stony. 


CHAPTER  IX. 

RELIGIOUS    PERSECUTIONS    OF   THE   PAST   AGES. 

After  conversion  to  Christianity  the  history  of  the 
Armenian  nation  has  become  largely  the  history  of 
the  church;  for,  being  situated  beyond  the  frontiers 
of  Christendom,  they  suffered  constant  persecution 
from  the  surrounding  heathen  nations,  and  the  State 
was  obliged  to  defend  the  church  at  anv  cost. 

1.  Persecution  From  Persians.  Towards  the 
middle  of  the  fifth  century,  as  it  was  mentioned  in 
the  first  chapter,  Armenia  had  lost  its  national  inde- 
pendence, and  one  part  of  it  was  ruled  by  Persians, 
though  in  a  provincial  system.  The  Persians  who 
were  bigoted  Zoroastrian  fire  worshipers,  aimed  at 
this  time  the  conquest  and  the  conversion  of  the 
world.  Accordingly,  in  450  A.  D.  the  Persian  King 
dictated  a  letter  to  the  Armenian  princes  setting 
forth  the  superiority  of  fire  worship  to  Christianity, 
and  inviting  the  whole  nation  to  accept  it.  Upon 
this  threatening  invitation  a  great  council  was  held, 
in  which  clergy  and  laymen  sat  together  and  a  unani- 
mous reply  of  refusal  was  decided  upon.  The  exact 
copy  of  that  remarkable  answer  was  preserved  by  one 
of  the  bishops  who  signed  it.  After  intelligibly 
refuting  the  false  arguments  of  the  Persian  King 
against  Christianity,  they  said  in  conclusion  :  "  From 
this  faith  no  one  can  move  us,  neither  angels  nor 
men,  neither  sword  nor  fire,  nor  water  nor  any  deadly 

75 


76  ISLAM,  TURKEY  AND  ARMENIA. 

punishment.  If  you  allow  us  our  faith  we  will 
accept  no  other  lord  in  place  of  you,  but  we  will 
accept  no  God  in  place  of  Jesus  Christ;  there  is  no 
other  Grod  beside  him.  If  after  this  solemn  confes- 
sion you  ask  anything  more  of  us,  lo,  we  are  before 
you  and  our  lives  are  in  your  power;  from  you  tor- 
ments, from  us  submission;  your  sword,  our  necks; 
we  are  not  better  than  those  who  are  gone  before  us? 
who  gave  up  their  possessions  and  their  life  for  this 
testimony." 

The  haughty  King  of  Persia,  being  enraged  by  the 
boldness  of  this  reply,  ordered  an  army  of  200,000 
men  against  this  small  country,  which  stood  alone  in 
front  of  a  vast  power.  The  battle,  often  called  the 
Armenian  Marathon,  was  fought  on  the  plain  of 
Avarair  under  Mt.  Ararat.  In  this  desperate  strug- 
gle the  much  smaller  army  of  the  Armenians  was 
defeated,  and  their  leader  Vartan,  the  Brave,  was 
killed,  but  the  surprising  resistance  offered  by  rich 
and  poor,  by  men,  women  and  children,  convinced 
the  King  of  Persia  that  he  might  crush  the  Armen- 
ians, but  could  never  make  fire-worshipers  of  them; 
and  was  obliged  to  admit  the  declaration  of  the  High 
Priest  of  fire  worship,  that  "  These  people  have  put 
on  Christianity,  not  like  a  garment,  but  like  their 
own  flesh  and  blood.  They  are  not  afraid  of  fetters 
and  torments,  nor  care  for  property,  and  choose 
death  rather  than  life.    Who  can  stand  against  them  ?" 

2.  The  Bravery  of  the  Armenian  Women  During 
This  Persecution.  The  above  mentioned  historian 
Bishop,  who  was  an  eye-witness  of  this  terrible  war- 


RELIGIOUS  PERSECUTIONS  OF  THE  PAST  AGES.        77 

fare  that  reduced  the  country  almost  to  a  desert, 
describes  the  condition  of  the  Armenian  women  at 
that  time,  saying:  "I  cannot  enumerate  all  the 
wives  of  the  heroes,  both  of  those  who  were  in 
fetters  and  those  who  had  fallen  in  battle.  All  of 
them  being  kindled  by  a  holy  ambition,  put  on  the 
same  virtue  of  fidelity.  The  delicately  reared  women 
went  untiringly  to  the  houses  of  prayer  on  foot  and 
bare-footed,  asking  by  vows  that  they  might  be 
enabled  to  endure  their  great  affliction.  The  ever- 
lasting Psalms  were  the  words  of  their  lips,  and 
their  complete  comfort  was  in  the  reading  of  the 
prophets.  With  their  eyes  they  saw  the  spoiling  of 
their  goods,  and  with  their  ears  they  heard  the  moans 
of  suffering  of  their  dear  ones.  With  prayers  they 
opened  the  closed  doors  of  heaven,  and  with  holy 
petitions  caused  the  angels  of  redemption  to  descend. 
With  their  hands  they  worked  and  were  fed,  and  the 
pensions  granted  them  by  the  court  they  sent  year 
by  year  to  their  husbands  and  sons  for  their  comfort. 
The  snows  of  many  winters  melted,  the  springs 
came,  the  life-loving  men  saw  and  rejoiced;  but  they 
never  could  see  those  for  whom  they  longed.  To 
outsiders  they  appeared  mourning  and  sorrowful 
widows,  but  in  their  own  souls  they  were  adorned 
with  heavenly  love.  Their  desires  and  prayers  to 
God  were  only  that  they  might  finish  their  course 
with  faith  and  courage,  filled  with  heavenly  love, 
even  as  they  had  begun.*' 

3.     Persecutions  From  the   Mohametans.     After 
the  fall  of  the  Persian  kingdom  in  the   seventh  cen- 


78  ISLAM,  TURKEY  AND  ARMENIA. 

tury  Armenia  was  invaded  by  the  Saracens,  the 
Mohametan  warriors,  for  about  200  years.  The  his- 
tory of  this  time  was  not  brighter  than  any  period  of 
religious  persecutions  the  Armenians  had  suffered. 
In  the  choice  of  Islam,  or  sword,  or  low  subjection, 
Armenians  have  always  chosen  one  of  the  last  two 
proposals.  While  the  fury  of  Islam  was  overwhelm- 
ing Persia,  Turkey  and  India  were  progressing  with 
wholesale  conversions  of  races  and  tribes.  The 
Armenians  proved  themselves  to  be  the  only  excep- 
tion, and  to  break  off  these  rapid  and  sure  conquests. 
If  they  could  not  be  permitted  to  live  for  their  friends 
and  country  they  would  prefer  death  to  Islam,  hence 
the  saying  prevailed  among  Mohametans  as  a  proverb 
that,  "The  old  obstinate  Armenian  will  not  become 
Musliman." 

After  the  withdrawal  of  the  Saracens,  owing  to 
the  fall  of  the  caliphate  in  Bagdad,  the  Armenians 
gained  their  independence  under  the  third  period  of 
their  kingdom.  But  the  land  could  not  gain  her  rest 
from  the  repeated  invasions  of  proselyted  Moslem 
tribes,  especially  the  Tartars.  By  the  short-sighted 
policy  of  the  Greek  emperors,  the  Armenian  king- 
dom was  overthrown  in  1045  A.  D.,  and  thus  the 
whole  eastern  frontier  was  laid  open  to  the  invasion 
of  the  Seljouk  Tartars,  who  might  have  been  success- 
fully resisted  by  the  hardy  mountaineers  of  Armenia. 
The  result  was  fatal,  both  to  Armenia,  which  was 
overrun,  and  to  the  Greek  empire;  for  in  the  battle 
of  1071  A.  D.  the  Emperor  Eomanus  IV.  was 
defeated  and  made  prisoner  by  Alp  Arslan,  and  the 


RELIGIOUS  PERSECUTIONS  OF  THE  PAST  AGES.        79 

whole  of  Asia  Mioor  was  left  to  the  mercy  of  the  merci- 
less Seljoukian  Tartars,  who,  as  most  bigoted 
Mohametans,  scourged  the  country  for  200  years. 

Genghis  Khan,  the  Mongolian  invader,  early  in  the 
thirteenth  century,  dealt  comparatively  better  with 
the  Armenians,  which  the  Mohametans  attributed  to 
the  influence  of  his  wife,  who  was  a  Christian.  But 
after  the  overthrow  of  his  temporary  dominion  the 
Armenians  suffered  more  from  the  vengeance  of  the 
Egyptian  caliphate.  The  exact  cause  of  this  ven- 
geance was  the  hospitality  the  Armenians  showed  to 
the  Crusaders,  sheltering  and  feeding  them  a  whole 
winter  on  their  way  to  the  Holy  Land  to  recover  it 
from  the  hands  of  Mohametans.  The  cruelties  of 
Timourlane,  the  Tartar,  devastated  Armenia  at  the 
close  of  the  fourteenth  century;  his  bloody  soldiers 
being  tired  of  killing,  buried  many  Armenians  alive, 
or  drove  them  into  the  rivers,  and  many  children  and 
women  together  were  drowned.  In  1605  Shah  Abbas, 
of  Persia,  forcibly  transplanted  12,000  Armenian 
families  to  his  country  as  slaves  to  serve  the  good 
pleasure  of  the  Mohametan  Persians.  From  that 
time  on  the  Armenians  have  suffered  continuous  and 
severer  persecutions  from  the  Kurds  and  the  Turks, 
the  description  of  which  is  given  in  subsequent 
chapters. 

Armenia,  owing  to  its  geographical  situation,  has 
always  been  the  battlefield  of  the  eastern  and  western 
invasions.  Her  importance  in  the  history  of  civiliza- 
tion and  the  Christian  church  was  that,  she  being  at 
\he  frontier  of  Christendom,  has  done  much  in  check- 


80  ISLAM,  TURKEY  AND  ARMENIA. 

ing  the  fury  of  the  barbarous  invaders,  and  more 
perhaps  in  suffering  for  the  freedom  and  religion  of 
their  western  brothers,  who,  had  it  not  been  for  this 
providential  stronghold,  would  not  be  able  to  have 
time  and  facility  in  developing  their  civilization,  both 
secular  and  ecclesiastical. 


CHAPTER  X. 

GENERAL    CHARACTERISTICS    OF    THE     ARMENIAN    RACE. 

1.  Armenians  Are  an  Exceedingly  Religious  Peo- 
ple. You  cannot  find  a  single  member  in  that  com- 
munion who  has  not  been  baptized  in  the  sacred 
fount  of  the  church  and  in  the  name  of  the  Holy 
Trinity ;  not  one  in  ten  thousand  whose  marriage  is 
not  performed  under  the  authority  of  the  church. 
If  there  be  any  they  are  refused  to  approach  the 
Lord's  table  and  their  children  are  not  admitted  to 
baptism,  and  their  dead  are  not  buried  with  christian 
ceremonies.  In  every  Armenian  town  the  best  build- 
ing is  the  church,  with  the  sign  of  the  cross  on  its 
top.  The  choicest  lamb  in  the  llock  is  offered  at  the 
threshold  of  the  holy  convent;  the  highest  seat  in 
the  house  and  the  best  portion  on  the  table  is  for  the 
priest.  The  most  secret  affairs  and  sorrows  are 
entrusted  to  the  fatherly  confidence  of  the  pastor. 
On  each  visit  all  the  members  of  the  family  are 
glad  to  hold  his  hand  and  reverently  kiss  it  while  he 
utters  "  God  bless  you."  The  aged  men  and  women, 
in  many  instances  deprived  of  sight,  with  remarkable 
regularity  attend  the  services  in  the  church,  which 
are  performed  twice  a  day,  very  early  in  the  morning 
and  late  in  the  afternoon,  repeating  silently  all  the 
way  the  beautiful  psalms  which  they  learned  in  their 
youth.     When  they  meet  a  friend  on  their  way  from 

81 


82  ISLAM,  TURKEY  AND  ARMENIA. 

the  church  the  ready  blessing  of  their  mouth  is 
"  God  be  merciful  unto  your  soul." 

On  Sunday  mornings  the  great  assembly  of  men 
and  women  in  the  church  reverently  stand  up  while 
the  priest  is  officiating  the  holy  sacrament ;  and  the 
children,  arrayed  in  white  robes  with  red  crosses  on 
them,  and  holding  lights  in  their  hands,  turn  around 
the  main  altar  sweetly  singing:  "Lift  up  your 
heads,  O,  ye  gates,  and  be  ye  lifted  up,  ye  everlast- 
ing doors;  and  the  king  of  glory  shall  come  in."  In 
the  presence  of  such  a  scene  one  is  reminded  of 
the  heavenly  seraphin  and  cherubin  which  turn  day 
and  night  around  the  throne  of  the  Almighty. 

2.  The  Passion  Week  in  the  Armenian  Church. 
After  celebrating  the  glorious  entrance  of  our  Saviour 
into  Jerusalem  on  Palm  Sunday  and  following  the 
events  of  the  first  part  of  the  week,  on  Thursday 
afternoon  twelve  priests  and  deacons  sit  together 
before  the  main  altar,  and  imitating  the  significant 
events  of  the  upper  room  in  Jerusalem,  one  of  them, 
the  highest  in  rank,  girds  the  apron,  a  sign  of 
humility,  and  approaches  the  company  of  twelve, 
and  one  by  one  wash  their  feet,  at  the  same  time 
repeating  portions  of  the  farewell  speech  of  our 
Lord.  One  of  them  taking  Peter's  part  seems  too 
humble  to  let  the  Great  Master  wash  his  feet,  but 
being  persuaded  of  its  necessity,  submits  himself  to 
the  will  of  the  Master. 

At  midnight  of  the  same  evening,  while  the 
scene  of  the  crucifixion  is  represented  with  ideal 
solemnity  and  sincere  piety,  all  the  candles  are  put 


CHARACTERISTICS  OF  THE  ARMENIAN  RACE.  83 

out,  and  Mary,  the  afflicted  mother,  clinging  to  the 
foot  of  the  cross,  begins  to  weep  and  wail  through 
the  melodious  voice  of  the  best  singer  in  the  choir. 
All  the  women  in  the  galleries  burst  into  tears  of 
grief,  and  words  of  repentance  are  heard  on  every 
side  until  the  blessed  mother  submits  herself  to  the 
divine  will,  and  the  last  word  of  the  bleeding  Saviour 
is  heard  upon  the  cross,  "  It  is  finished. "  The  name 
of  this  ceremonious  night  is  "  Come  and  Weep." 

When  the  service  of  the  crucifixion  is  over,  about 
two  hours  before  sunrise,  many  people  go  right  away 
to  the  cemetery  and  put  candles  over  all  the  graves 
in  order  to  illuminate  the  valley  of  death.  The  out- 
ward appearance,  how  impressive  and  silent!  the 
spiritual  meaning  is  more  instructive  and  full  of  com- 
fort. The  sweet  remembrance  of  the  passed  friends 
is  more  sweet  with  the  meditation  of  "the  new  sep- 
ulchre in  the  garden."  The  rest  of  the  day  passes 
in  reverent  quiet. 

The  Easter  services  begin  on  Saturday  evening, 
and  at  the  end  of  the  long  and  ceremonious  services 
the  officiating  priest  gives  the  good  tidings  of  the 
day:  "Christ  has  risen  from  the  dead,"  and  the 
attendants  respond:  "Blessed  is  the  resurrection  of 
Christ."  Friends  meeting  with  each  other  during  the 
three  days  of  Easter  use  the  above  two  sentences  for 
their  salutation.  The  priest  is  sure  to  visit  each 
home  in  his  parish,  holding  a  very  brief  service  in 
each. 

3.  Armenians  Have  Always  Been  Industrious  and 
Progressive,  and  kept  the  highest  position  among  the 


84  ISLAM,  TURKEY  AND  ARMENIA. 

Eastern  races  in  regard  to  their  ability  in  commerce, 
trade,  agriculture  and  letters.  Their  language,  with 
its  somewhat  difficult  pronunciation,  excels  all  the 
dialects  of  the  Bast,  and  in  its  syntax  and  word- 
making  capacity  equals  Greek  or  Latin.  Its  adapta- 
tion to  the  Christian  ideas  is  remarkable.  It  is  a 
proverbial  saying  that  "  the  Arabic  is  fit  to  swear, 
Kurdish  to  quarrel,  Turkish  to  curse,  while  the 
Armenian  is  to  pray.5'  Soon  after  the  conversion  of 
the  nation  to  Christianity,  the  Armenian  young  men 
flocked  into  the  highest  institutions  at  Athens,  Con- 
stantinople, Edessa  and  other  centers  of  education. 
While  Mohamet  was  spending  his  solitary  hours  in 
shaping  the  immense  mouths  of  the  ugliest  demons, 
or  describing  the  devil-headed  fruits  of  the  infernal 
plantation,  the  Armenians  were  struggling  for  pros- 
perity and  development.  Upon  the  fertile  land  and 
among  the  largest  rivers  they  always  clung  to  the 
plough,  and  led  their  flocks  in  the  green  pastures  of 
Armenia.  Grains  and  varieties  of  fruits  were 
exchanged  for  the  other  necessities  of  life,  and  their 
commercial  enterprises  extended  to  the  foreign  coun- 
tries. In  spite  of  ceaseless  persecutions  and  spoils, 
Armenia  has  always  had  her  princes,  wealthy  and 
able  merchants  and  very  skillful  traders.  Each  father 
regarded  his  essential  duty  to  train  his  son  in  his  own 
trade  and  perpetuate  the  source  of  wealth.  Each 
mother  taught  her  daughter  economical  housekeep- 
ing and  industry.  There  has  been  no  time  in  the 
history  of  Armenia  when  her  children  assaulted  her 
neighbors,  or  gave  themselves  to  luxury  and  idleness. 


CHARACTERISTICS  OF  THE  ARMENIAN  RACE.  85 

After  so  much  trouble   and   suffering  their  existence 
and  position  must  and  does  have   some  significance. 
4.     One  of  the  Characteristics  of  the  Armenian 
People    is    very    strong    attachment    to    the    family 
life  and  "fatherland."     The  type   of  the  family  is 
patriarchal.     The  old  father  and  mother,  with  their 
grown  sons  and  their  families,  sometimes  numbering 
altogether  forty  to  sixty,  live  in  the  same  house,  the 
grandfather  being  the  ruler  and  the  grandmother  the 
manager.     Young  and  modest  brides,  being  taught 
from  their  early  childhood,  are  always  obedient  and 
diligent,  too  modest  to  speak  aloud  before  the  grand- 
father and    elder    brothers-in-law.     When    the. old 
father  eats,  the  brides    are    eager   to   wait   on  him. 
When  he  wants  to   go  out  they  bring  his  out-door 
shoes  and  help  him  to  put  them  on  and  take  them  off 
when  he  comes  in,  and  get  his  good  words  of  bless- 
ing for  all  these  services.     When  the  morning  work 
is  done  and  the  men  leave  the  house  for  their  field  or 
shop  the  young  mother  sits  beside  the  cradle   and 
sings  softly  as  she  sews,  knits  or  spins: 
Awake,  and  open  thy  beauteous  eyes,  my  child,  my  little  one! 
Thy  mother  sees  therein  her  life,  her  glory  and  her  sun. 
Thou  shalt  grow  up,  grow  tall  and  strong,  as  rises  in  the  air  a 

stately  palm  tree ;  how  I  love  thy  stature  tall  and  fair! 
The  heroes  of  Mount  Ararat,  their  ghosts  shall  strengthen  thee 

with  power  and  might  that  thou  as  brave  as  Vartan's  self 

mayst  be. 
Awake  and  ope  thy  beauteous  eyes,  my  child,  my  little  one! 
Thy  mother  sees  therein  her  life,  her  glory  and  her  sun. 

And  no  wonder  if  these  first  impressions  pressed 
upon  the  mind  of  the  baby  and  make  him  attached  to 
his  "  good  mother,"  the  "  dear  home"  and  "  sacred 


86  ISLAM,  TURKEY  AND  ARMENIA. 

fatherland."  He  is  the  joy  of  his  mother,  the  pro- 
tector of  his  sister,  the  lover  of  his  wife,  the  server 
of  his  church  and  the  martyr  of  his  fatherland,  so 
full  of  charming  scenery  and  sacred  memories. 

The  ideal  and  the  highest  ambition  of  the  Armen- 
ian is,  and  always  has  been,  and  always  will  be,  Lib- 
erty in  his  home-land.  The  accumulation  of  wealth 
is  not  their  highest  desire,  though  they  have  rare 
chances  and  natural  ability  for  that.  The  luxuries  of 
life  are  not  the  greatest  attraction  for  them,  though 
they  have  the  worst  example  before  their  eyes.  The 
theory  of  fatalism  has  never  been  a  favorite  idea 
with  the  Armenians,  though  it  broods  all  over  Asia. 
The  ambition  has  never  stirred  them  to  aggress  the 
rights  of  their  neighbors,  though  they  have  had 
many  chances  in  their  long  national  life  to  do  so. 
They  are,  and  always  have  been  contented,  temperate, 
practical  and  peaceful.  They  loved  liberty,  they 
were  always  ready  to  protest  against  a  despotic  spirit. 
This  spirit  of  protest  caused  them  to  be  superficially 
called  "Anmiapan,"  "  Discordant,"  but  every  free- 
dom-lover knows  that 

The  path  of  freedom  is  thorny  all  the  way, 
So  many  trials  and  strifes  do  happen  every  day ; 
Too  straight  and  narrow  is  this  world  for  thee 
If  thou  art  a  lover  of  Liberty. 


CHAPTER  XI. 

ARMENIAN    CUSTOMS    IN    MARRIAGE. 

1.  The  Intended  Bride.  Among  the  Armenians 
marriage  is  at  an  age  earlier  than  in  western  coun- 
tries — 19  for  boys  and  15  for  girls  may  be  regarded 
a  medium  age  for  marriage.  The  engagement  takes 
place  earlier  than  that,  sometimes  when  the 
couple  are  too  young  to  understand  the  meaning  of 
"the  cradle  contract."  The  parents  are  the  chief 
operators  in  this.  When  a  boy  reaches  his  fifteenth 
or  seventeenth  year,  his  parents,  especially  the 
mother,  the  sisters  and  the  aunts,  begin  to  talk 
among  themselves  about  a  proper  candidate  for  their 
future  bride.  Dark  and  large  eyes,  long  and  brown 
hair,  rosy  cheeks  and  round  face  and  medium  stature 
are  desired  for  her  physical  qualities ;  diligence, 
modesty,  manual  skill,  respectable  parentage  and 
good  name  for  the  moral  qualities.  The  education, 
however,  is  not  regarded  essential,  especially  in  the 
interior.  In  their  research  for  a  proper  candidate  they 
very  often  carry  their  mission  and  consultation  beyond 
the  borders  of  the  family  circle — it  may  be  whispered  in 
the  church,  in  the  marriage  feasts,  at  the  public  baths, 
and  on  the  streets.  They  make  unexpected  calls  to 
the  home  of  the  girl  under  their  consideration,  the 
object  of  which  is  to  examine  the  condition  of  the 
house  and  the  manners  of  the  girl,  etc.     When  they 

87 


88  ISLAM,  TURKEY  AND  ARMENIA. 

approve  one  the  subject  is  taken  into  more  serious 
consideration  among  all  the  members  of  the  family,  and 
the  opinion  of  the  young  man  is  consulted.  He  is 
too  bashful  to  state  his  thoughts  freely,  especially  in 
his  father's  presence,  but  he  finds  many  ways  to  ex- 
press himself.  The  young  lady  and  her  family  are 
considered  formally  unaware  of  the  intention,  though 
they  actually  know  about  the  case  and  prepare  them- 
selves to  respond  to  the  proposition.  The  girl  has 
less  voice  than  the  young  man,  still  her  decision  can 
not  be  entirely  overlooked. 

2.  The  Ceremony  of  Engagement.  When  the 
friends  of  the  young  man  give  their  decision  for  a 
certain  young  woman,  they  send  some  friends  or  their 
priest  to  make  the  formal  proposition  and  get  the 
answer  of  "the  other  side."  If  they  get  a  favorable 
reply  a  day  is  appointed  for  the  ceremony  of  engage- 
ment, when  the  friends  of  the  young  man,  associated 
with  the  priest,  go  to  the  home  of  the  young  woman 
to  perform  the  ceremony  of  engagement.  The  near- 
est friends  of  both  families  are  there,  but  neither  of 
the  couple.  After  some  pell  mell  conversation,  the 
representative  of  the  young  man  asks  the  elder  mem- 
ber of  the  girl's  family,  "Mr.  — — ,  do  you  know  for 
what  purpose  we  came  here  this  evening?"  He 
answers,  "You  are  all  welcome;  what  purpose  can 
we  expect  but  friendship  and  brotherly  call.  You 
know  our  house  is  always  open  for  the  friends;  you 
are  a  thousand  times  welcome."  "Yes,  indeed,  we 
are  friends,  and  always  welcomed  in  your  house. 
God  bless  you  and  your  home,  but  in  this  visit  we 


ARMENIAN    CUSTOMS    IN    MARRIAGE.  89 

have  a  special  purpose,  and,  the  Lord  willing,  a  good 
purpose,  and  we  are  sure  that  you  will  not  disappoint 
us."  The  girl's  friends  must  never  show  themselves 
acquainted  with  the  said  purpose  or  anxious  for  its 
discussion ;  therefore,  must  always  repeat  the  same 
general  words  of  welcome  and  friendship,  until  the 
representative  of  the  young  man  opens  the  question 

and  says,  "Mr.  ,  by  the  will  of  God  we  came  to 

beg  your  favor  in  giving  your  noble  daughter,  Mary, 
to  your  servant,  our  son  James.  We  expect  that 
you  will  not  refuse  our  proposal  and  send  us  away 
disappointed."  After  some  formal  hesitation  and 
repetitions  of  the  proposal  the  question  is  referred  to 
the  oldest  member  of  the  young  woman's  family, 
who  says,  "You  are  welcome  a  thousand  times,  if  it 
is  the  Lord's  will,  may  it  be  blessed  for  us  all." 
This  answer  being  equal  to  "yes,"  is  responded  to 
with  great  joy  and  congratulations,  and  the  young 
woman  being  called  in,  the  presents  of  the  young 
man — pieces  of  gold  coins,  heavy  embroidered  hand- 
kerchiefs, a  gold  ring,  etc. — presented  to  her.  Her 
silent  acceptance  of  these  things  is  regarded  the  sign 
of  her  consent  for  the  contract,  after  which  the 
priest  rehearses  some  words  of  prayer  and  vows  in 
behalf  of  the  contractors,  then  a  good  supper  is 
served.  In  larger  towns  the  young  man  may  accom- 
pany the  friends  for  the  ceremony  of  engagement. 
Between  the  times  of  engagement  and  wedding  the 
couple  do  not  see  nor  write  to  each  other — only  the 
parents  give  visits  on  special  days,  as  Christmas  and 
Easter,  or  other  occasions,  and  send  presents  to  each 


90  ISLAM,  TUKKEr  AND  ARMENIA. 

other.  The  presents  of  the  groom  are  expected  to  be 
more  valuable  and  frequent.  The  bride  is  expected 
to  furnish  the  groom  and  his  nearest  friends  with 
embroideries,  stockings  and  other  articles,  all  made 
by  her  own  hand.  Also  she  has  to  prepare  several 
suits  for  herself,  all  to  be  used  after  marriage.  The 
wedding  garments,  however,  silken  and  of  any  color 
but  white,  are  to  be  prepared  by  the  groom. 

3.  The  Wedding.  The  families  of  the  bride  and 
groom  make  special  preparations  for  the  wedding  and 
invite  their  relatives  and  friends  and  neighbors  to 
their  respective  homes  two  or  three  days  before  the 
marriage.  One  hundred  guests  in  each  home  can  be 
regarded  a  moderate  estimate.  A  feast  is  served  in 
both  homes  on  the  afternoon  of  the  marriage  day, 
after  which  the  family  and  guests  of  the  groom,  all 
with  lighted  candles  in  their  hands,  go  to  the  home 
of  the  bride  "to  take  the  bride,"  as  they  say.  After 
spending  about  an  hour  with  the  guests  there,  and 
partaking  of  "sherbet,"  (non-alcholic  drink)  and 
fruits,  they  take  the  bride  to  the  home  of  the  groom, 
or  to  the  church,  where  the  religious  ceremony  is 
performed  by  the  priest.  The  ceremony  takes  about 
an  hour,  and  sometimes  more.  Nobody  among  the 
friends  of  the  bride  except  one  lady  attends  the  mar- 
riage ceremony  in  the  church,  and  the  members  of 
her  family  do  not  come  to  see  her  in  her  new  home 
within  ten  to  fifteen  days,  and  she  does  not  go  to 
visit  them  before  thirty  to  forty  days. 

In  various  parts  of  Armenia  they  have  different 
customs,  e.  g. :     In  some  places  each    guest  brings 


ARMENIAN    CUSTOMS    IN    MARRIAGE.  91 

with  her  or  him  a  small  sum  of  money  or  other  pro- 
visions to    meet    the    wedding  expenses.     In    some 
places  they  do  not  use  invitation  cards,  but  send  a 
messenger  to  each  friend's  house,  or  distribute  pieces 
of  candy    with    a    message    of    u  salutations."     In 
many  places  on  the  marriage-feast  day  the  gates  are 
opened  to  the  poor  and  strangers.     The  jewelry  pre- 
sented to  the  bride  by  the  groom  are  pieces  of  gold 
coins  of  various  value,  as  $1  to  $15  apiece    worn  as  a 
necklace.     On  the  day  after  the  marriage  the  friends 
bring  gifts,  such  as  rugs  and  copper  vessels,  and  from 
a  saucer   to    a  wash-tub.     A   few  days  before    and 
after  the  marriage  the  groom  is  called  by  the  name 
of  "King"    and  another  young  man  will   associate 
him  as  his  "  Prime  Minister,"  and  a  little  boy  "  the 
groom's  brother."     In  many  places  the  bride  has  to 
wear  a  veil  for  months  or  years  after  her  departure 
from  her  father's  home.     The  new  bride,  beginning 
from  the  engagement  day,  is  not  allowed  to   speak 
before  her  father-in-law,   brothers-in-law  and  their 
nearest  relatives  for  several  months  or  years  after 
the  marriage.     If  they  are  obliged  to  tell  something 
they    either   speak  into    the  ears   of  a  child  of  the 
family,  who    repeats    it   aloud,   or   they    themselves 
express  it  by  signs.     In  the  interior,  men  and  women 
do   not   eat  together,    especially   when    there    is    a 
stranger  in  the  house. 

The  Armenian  church  never  allows  divorce  for  any 
cause;  only  permits  separation  without  re-marriage. 
A  god-child  can  never  marry  his  or  her  godfather's 
children.     The    common    priests    of  the    Armenian 


92  ISLAM,  TURKEY  AND  ARMENIA. 

church  must  be  married  men  before  they  are  ordained, 
but  neither  the  priest  nor  his  wife  can  marry  a  sec- 
ond time. 

The  marriage  feasts  are  generally  accompanied 
with  music  and  singing  and  fire- works,  and  similar 
amusements.  Once  in  a  Protestant  community,  when 
they  were  taking  the  groom  and  the  bride  from  the 
church  back  to  the  home,  they  sang  on  the  way, 
"  Jesus,  I  my  cross  have  taken." 


\      P 


CHAPTER  XII. 

the  Armenians'    condition   in   the  first   half  of 

this  century. 

1.  The  Local  Governments.  The  nature  of  the 
Turkish  Government,  especially  in  the  provinces,  was 
until  very  recently  somewhat  like  a  feudal  system. 
The  local  beys  (noblemen),  or  sheikhs  or  pashas, 
had  their  own  arbitrary  rule  in  certain  districts,  and 
very  often  would  fight  with  each  other,  or  even  with 
the  central  government.  The  sultans  of  the  last 
two  centuries,  being  politically  impotent  and  devoted 
to  sensual  gratifications,  abandoned  the  task  of 
administration  to  the  favorites  and  parasites  of  the 
palace,  who  had  access  to  the  sale  of  public  function 
as  the  readiest  mode  of  performing  it,  and  the  most 
profitable  for  themselves.  Armenia  was  not  an 
exception  to  other  provinces,  but  was  more  unfortu- 
nate in  being  abandoned  to  Kurdish  authorities. 
The  Kurds,  supposed  to  be  the  descendants  of  the 
ancient  Parthians,  are  a  bloody  and  semi-savage  race, 
nominally  governed  or  rather  led  by  various  local 
sheikhs  or  chiefs,  and  always  plundering  the  Armen- 
ians and  Nestorian  Christians,  with  whom  they  lived 
for  centuries.  Most  of  them  belong  to  the  Persian 
sect  of  Mohametan  religion,  and  some  tribes  still 
keep  the  traces  of  ancient  pantheism  and  fire-worship, 
and  even  the  devil-worship.     While  the  population 

93 


94  ISLAM,  TURKEY  AND  ARMENIA. 

of  Armenia  proper  was  in  this  condition,  other 
Armenians  in  Lower  Armenia  and  Cilicia  were  sub- 
jected both  to  the  central  government  and  local  Turk- 
ish beys  or  agas,  every  one  of  whom  was  a  king  in 
his  own  circle  and  dealt  with  their  ray  as  (subjects) 
as  a  rule  very  unjustly  and,  in  many  cases,  very 
unwisely  for  themselves.  None  of  these  local  gov- 
ernors had  any  project  for  the  future  welfare  of  the 
country.  Every  one  acted  as  if  the  end  of  the 
world  was  at  hand;  their  motto  was,  "Impoverish 
the  people  in  order  to  enrich  yourself."  If  they 
had  any  activity  other  than  robbing  and  degrading 
their  rayas  it  was  in  the  line  of  quarreling  with  rival 
chiefs  at  any  expense  of  life  and  property.  At  any 
moment  the  aga  of  the  next  town  could  be  expected 
to  come  with  his  "seginen"  (horsemen)  and  open  a 
dispute  with  the  chief  of  this  town,  shed  blood,  burn 
a  part  of  the  town,  carry  away  the  herds  and  flocks, 
spoil  the  crops  and  do  every  harm  imaginable. 
Whether  defeat  or  victory,  the  people  always  lost, 
and  the  greatest  sufferers  were  the  Armenians.  The 
Kurdish  or  Turkish  bey  would  send  word  to  certain 
Armenian  individuals  or  community,  demanding  so 
much  money  or  provisions,  the  denial  of  which  would 
always  cost  life,  honor  and  property.  Very  often 
they  would  capture  the  sacred  utensils  of  the  church 
as  a  security  for  the  payment  of  the  demanded  sum; 
or  would  take  the  abbot  of  the  convent  a  prisoner 
and  torture  and  disgrace  him  until  the  ransom  was 
sent.  When  Christmas  or  Easter  approached  the 
chief  of  the  town  would  send  for  the  key  of  the 


THE    ARMENIANS      CONDITION.  95 

church,  which  the  poor  Christians  could  not  dare  to 
refuse,  and  which  they  could  hardly  get  back,  even 
by  offering  large  sums  of  money  and  by  begging  for 
months.  As  to  the  janissaries  (nominal  soldiers  in 
the  provinces),  it  is  impossible  to  describe  the  hor- 
rible atrocities  they  have  committed.  They  at  any 
time,  even  late  in  the  evening,  would  knock  at  the 
gate  of  a  well-to-do  Armenian  and  demand  the 
immediate  delivery  of  so  much  meat,  rice,  butter, 
bread  and  wine,  and  sometimes  worse.  The  beys 
and  their  subordinates  and  sub-subordinates,  down  to 
the  meanest  servant  would  fall  upon  the  helpless 
Christians.  This  was  the  general  condition  of  the 
Armenians  during  the  first  half  of  the  present 
century. 

2.  How  Could  the  Armenians  keep  their  Exist- 
ence. In  spite  of  so  many  disadvantages — religious, 
political,  local,  external  and  internal — the  Armenian 
nation,  though  greatly  reduced  in  number,  has  pre- 
served its  existence  as  a  civilized  Christian  nation  in 
the  East.  As  to  how — the  chief  points  are  already 
mentioned  in  one  of  the  preceeding  chapters — it  was 
through  their  tenacity  to  the  Christian  religion,  their 
affinity  to  the  fatherland,  their  natural  abilities  and 
moral  characteristics.  Other  reasons  which  can  be 
mentioned  in  connection  with  this  so-called  feudal 
system  are  as  follows : 

(a)  Every  Christian  family,  or  village,  or  district, 
was  identified  by  the  name  of  a  certain  Turkish  or 
Kurdish  aga  or  bey  or  sheikh.  When  a  Moslem  met 
an  Armenian  he  would  ask  him,   "What  aga's  sriaour 


96  ISLAM,  TURKEY  AND  ARMENIA. 

are  you?"  as  one  would  say,  " Whose  horse  is 
this?"  And  the  poor  Christian,  more  intelligent 
and  less  fortunate  than  a  horse,  was  obliged  to  reply, 

"I  am aga's  giaour,  sir,"  and  would  be  dealt 

with  according  to  his  relation  with  the  said  aga. 
This  tyrannical  system  of  using  the  Christians  as 
private  property  and  slaves,  for  the  purchase  and 
support  of  which  they  paid  nothing,  would  to  some 
extent  protect  the  Armenians  against  public  attacks, 
but  the  main  object  of  this  system  or  protection  was 
for  the  only  purpose  of  worrying  them  privately, 
which  may  be  illustrated  by  the  following  incident, 
which  is  one  of  the  many  that  occurred  every  day: 

The  greatest  effendi  (chief)  of  a  certain  town  once 
had  heard  that  a  certain  Armenian  bought  a  small 
garden  under  the  name  of  a  subordinate  Moslem, 
whom  he  bribed  to  make  this  arrangement.  The 
said  effendi  sent  for  this  Armenian,  on  whose  arrival 
the  following  conversation  took  place: 

Effendi — "Chorbaji  (soup-maker;  wealthy  Ar- 
menians are  called  by  this  title  of  honor),  did  you 
hear  that  Allah  gave  us  a  new  child  in  these  days?" 

Armenian — "Yes,  your  honor;  may  Allah  grant 
him  long  life." 

Eff. — "But,  you  know,  it  is  the  custom  of  our  city 
to  give  some  present  to  new-born  children." 

Arm. — (hesitatingly).  "Exactly,  my  lord;  the 
treasures  of  Egypt  are  worthy  to  be  offered  to  your 
son." 

Eff. — "Let  us  see  what  will  your  present  be  for 
him." 


THE    ARMENIANS'    CONDITION.  97 

Arm.  —  "Your  honor,  I  sacrifice  my  life  for  him; 
but,  alas !  what  worthy  present  can  be  expected 
from  a  beggar  like  me !  " 

(Do 

Erf. — "Hum!  I  heard  all  about  it.  You  bought 
that  field  under  the  name  of  that  rascal,  eh?" 

Arm. — "My  lord,  where  shall  the  slave  of  your 
door  find  money  enough  to  buy  a  field!" 

Eff — "Look  here,  Chorbaji,  I  am  thinking  only 
for  your  own  good.  Do  you  suppose  that  those 
wolves  (other  Turkish  chiefs)  will  let  you  enjoy  the 
benefit  of  your  own  property?  Of  course  not.  I'll 
tell  you  what  to  do.  You  better  leave  it  to  our  new- 
born child  as  your  present.  Why  will  you  buy  ca- 
lamity with  your  own  money?  If  you  need  anything 
come  to  me." 

It  is  not  necessary  to  say  that  the  garden  referred 
to  was  then  and  there,  recorded  to  the  name  of  the 
future  tyrant  now  in  the  cradle. 

(6)  Armenians  were  obliged  to  hold  the  policy  of 
concealment  of  their  wealth,  exceeding  caution  for 
their  honor,  and  to  be  submissive.  If  they  accumulated 
money,  which,  owing  to  their  commercial  ability  and 
the  Turks'  and  Kurds'  stupidity,  was  an  easy  task, 
they  were  very  careful  not  to  let  it  be  known,  but  put 
it  in  an  earthen  or  copper  vessel  and  buried  it  under 
the  ground.  In  their  clothing  and  houses  they  were 
very  simple,  so  as  not  to  attract  attention.  Women 
would  wear  the  most  common  clothing  when  out  of 
doors,  and  cover  their  ornaments  under  their  robes. 
Not  only  for  their  property,  but  also  for  their  honor 
and  life  they  were  very  cautious.     They  would  never 


98  ISLAM,  TURKEY  AND  ARMENIA. 

travel  alone  unless  some  hired  Kurd  be  with  them. 
They  would  be  very  careful  to  close  and  lock  their 
gates  and  doors  early  in  the  evening,  and  put  strong 
iron  bars  and  thick  shutters  to  their  small  windows. 
They  should  always  act  and  speak  very  kindly,  even 
to  the  meanest  Turk  or  Kurd,  giving  always  the 
better  side  of  the  road  to  him?  responding  his  sal- 
utation with  bows  or  nattering  words.  If  an  Armenian 
was  insulted  or  beaten  or  murdered  by  Kurds  or 
Turks,  his  friends  should  keep  silent  in  order  not  to 
add  more  horrors  upon  horrors.  The  constant  coun- 
sel of  the  parents  to  their  boys  was  not  to  go 
among  the  Moslem  boys  and  not  to  return 
their  bad  conduct.  There  were  streets,  even  quar- 
ters, in  the  towns  where  Christians  could  not  dare  to 
step.  The  women  and  the  children  were  shut  in 
their  houses ;  the  pretty  girls  were  clothed  like  boys 
and  wore  short  hair  until  their  thirteenth  year,  when 
the  poor  creatures  would  be  secretly  married  with 
another  child  in  order  to  be  saved  from  the  assault 
of  the  brutes  in  human  form.  Thus  skill,  flattery, 
bribery  and  submission  were  the  only  means  that 
Armenians  could  use  for  their  benefit. 

(c)  The  Turks'  and  Kurds'  oivn  Benefit  demanded 
the  Armenians''  Existence.  The  Moslem  is  identified 
with  his  big  turban  around  a  very  small  and  deformed 
head,  wide  coat,  loose  and  heavy  slippers,  and  a  long 
pipe,  sitting  on  his  soft  cushion,  smoking  lazily,  and 
taking  strong  coffee  frequently,  walking  very  slowly, 
talking  unintelligibly,  giving  his  whole  attention  to 
his  harem  and  kitchen,  keeping  a  separate  servant 


THE    ARMENIANS'    CONDITION.  99 

for  each  work  in  the  house — one  to  look  after  the 
horses,  and  sometimes  with  subordinates  under  his 
command,  one  to  prepare  coffee,  another  to  follow 
him  and  carry  his  four  or  five-foot-long  pipe,  one  to 
tell  hideous  stories  to  entertain  him  and  his  guests, 
another  to  lead  him  in  his  five  daily  prayers,  one  to 
carry  his  child  (on  the  shoulder,  and  teach  him  how  to 
swear),  one  to  oversee  the  crops,  another  to  keep  their 
record,  and  one  to  bring  them  in,  etc. — ten,  twenty  or 
fifty,  gathered  in  the  house  and  in  the  harem  depend 
upon  him  for  their  extravagant  living.  The  endless 
flow  of  beggars,  flatterers,  fortune-tellers,  good 
dreamers  about  the  chief  lady  of  the  harem,  guests, 
untimely  callers  and  their  horses,  donkeys  and 
camels — all  these  idle  and  gluttonous  men  and  women 
cannot  be  supported  by  smoking  in  the  corner  of  the 
house,  or  by  hearing  and  telling  stories  about  houris 
(the  girls  of  paradise).  There  must  be  a  constant 
source  of  supply.  It  is  the  poor  Armenian's  destiny 
to  be  the  rayah,  the  pasture  of  this  cursed  flock. 
They  are  Turks'  and  Kurds'  cornfields  for  eating,  for 
selling,  for  trampling,  and  for  burning.  Who  wants 
to  give  up  such  a  support  and  laborers  as  the  Ar- 
menians? It  is  true,  occasionally  they  thin  them  out 
by  the  sword  and  reduce  to  poverty  the  remainder, 
but  they  are  not  so  unwise  as  to  exterminate  them 
and  be  obliged  to  work  themselves. 

The  Turk  could  not  and  can  not  exist  without  his 
non-Moslem  subjects,  and  he  is  well  aware  of  it. 


CHAPTEE  XIII. 

SKETCH    OF   TURKISH    HISTORY. 

1.  The  Origin  of  the  Turks.  The  Turks  are  sup- 
posed to  be  identical  with  the  many  and  extensive 
Tartaric  tribes  scattered  over  the  plains  and  table- 
lands of  Central  and  Western  Asia,  pastoral  in  their 
occupations,  warlike  in  disposition,  plundering  in 
habits,  and  nomadic  in  their  mode  of  life.  Their 
ancestors  appear  to  have  been  known  to  the  ancients 
by  the  general  name  of  Scythians. 

Like  most  other  nationalities,  the  Turkish  tribe 
have  a  legendary  history  which  goes  back  to  remote 
antiquity.  They  claim  to  be  descended  from  an 
individual  named  Turk,  a  supposed  grandson  of 
Japheth.  But  their  authentic  history  commences  at 
a  more  recent  date;  for  it  was  not  till  the  fifth  or 
sixth  century,  A.  D.,  that  Europe  had  an}^  knowledge 
of  the  name  and  nation  of  the  Turk.  About  that 
period,  having  migrated  westward  from  Central  Asia, 
the  barren  table-lands  of  Mongolia,  they  spread  over 
the  vast  steppes  now  bearing  the  name  of  Turkestan. 

In  connection  with  the  Armenian  history  the  name 
of  Seljouk  Tartars  or  Turks  are  mentioned,  in  order 
to  distinguish  them  from  the  Ottoman  or  Osmanli 
Turk,  the  present  nation  designated  by  that  name. 
The  reader  is  requested  to  remember  that  the  Seljouks 
were  first  settled  in  Khorasan,  the  Persian  province, 

100 


SKETCH    OF   TURKISH    HISTORY.  101 

and  founded  an  independent  sovereignty  that,  under 
the  three  vigorous  rulers  Alp  Arslan,  Melik  Shah 
and  Togrul  Bey,  rapidly  enlarged  its  bounds,  as  to 
include  the  whole  of  Persia,  Armenia,  Syria  and  the 
greater  part  of  Asia  Minor.  The  period  of  the  Sel- 
joukian  kingdom  in  Asia  Minor  lasted  about  250  years 
(1045-1299  A.  D.).  The  Ottoman,  or  the  present 
Turks,  are  their  kindreds  under  a  different  dynasty  or 
government,  as  will  be  seen  elsewhere. 

2.  The  Conversion  of  the  Turks  to  Mohametan- 
ism.  The  religion  of  these  Tartaric  tribes,  if  they 
had  any,  seems  to  be  very  coarse  heathenism ;  owing 
to  their  nomadic  life  and  savage  disposition  they  could 
not  have  fixed  temples  and  systematic  mode  of  wor- 
ship, and  regular  religious  organization  of  priesthood 
and  teaching.  In  their  semi-savage  career,  not  much 
different  from  the  wild  animals,  they  did  not  show 
any  sign  of  having  been  in  contact  with  early  Chris- 
tianity, Hellenistic  revival  of  letters  and  the  European 
civilization ;  they  had  no  literature  or  history  until  they 
met  with  the  Saracens,  the  Mohametan  warriors  of 
Arabia,  and  were  conquered  and  converted  to  Islam  in 
Persia  in  the  seventh  century.  Finding  this  new  religion 
very  suitable  to  their  nature  and  habits  they  entered 
the  service  of  the  caliphs  of  Bagdad  and  swelled  the' 
Mohametan  armies  till  the  degenerate  commander  of 
the  faithful  (caliph  of  Bagdad)  was  compelled  to  resign 
his  temporal  power  to  the  new  converts,  who  pre- 
tended to  respect  the  spiritual  authority  of  the  cali- 
phate. Salur,  the  first  Tartaric  Mohametan  chief  of 
importance,  called  his  tribe  "Turk-iman,'*  the  Turks 


102  ISLAM,  TURKEY  AND  ARMENIA. 

of  the  Faith,  to  distinguish  them  from  their  brethren 
who  continued  in  heathenism. 

The  Seljoukians,who  were  the  descendents  of  Turk- 
imans,  and  were  called  after  the  name  of  their  leader 
Suljouk,  established  in  Persia  aud  surpassed  the  other 
Moslems  of  their  age  by  fanaticism  and  fierce  intoler- 
ance, and  thereby  provoked  the  famous  crusades  of 
the  western  Christian  nations.  After  the  fall  of  the 
Bagdad  caliphate,  Syria  and  Jerusalem  fell  into  the 
hands  of  the  Egyptian  caliphate,  but  Seljouks,  wrest- 
ing Jerusalem  for  a  time  from  the  dominion  of  the 
latter,  and  dealing  worse  with  the  resident  and  pil- 
grim Christians,  caused  Europe  to  be  armed  for  the 
deliverance  of  the  oppressed, 

3.  The  rise  of  the  Ottoman  or  Osmanli  Turks. 
At  the  death  of  Melik  Shah,  the  Seljoukian  sovereign, 
the  unity  of  his  vast  dominions  was  ended  in  conse- 
quence of  several  caudiclates  claiming  the  throne,  and 
thus  became  divided  into  various  principalities,  until 
the  irruption  of  the  Mongols  under  the  successors  of 
Genghis  Khan  changed  the  entire  political  situation 
of  the  East  and  everywhere  broke  the  power  of  the 
Seljouk  Turks,  and  paved  the  way  for  the  rise  of 
their  Ottoman  successors,  the  present  Turks. 

About  the  middle  of  the  thirteenth  century  another 
Turkish  tribe,  driven  forward  by  the  Mongol  invaders, 
left  their  camping  ground  in  Khorasan  and  wandered 
into  Armenia  in  search  of  pasturage  for  their  flocks. 
After  seven  years  of  exile,  deeming  the  opportunity 
favorable  to  return,  they  set  out  to  their  ancient  pos- 
sessions; but  while  crossing  the  Euphrates  the  horse 


SKETCH    OF    TURKISH    HISTORY.  103 

of  their  leader  fell  with  him  and  he  perished  in  the 
river.     Upon  this  accident  the  tribe  was  divided  into 
four  companies  by  his  sons,  and  Ertogrul,  the  war- 
like head  of  one  division,  resolved  to  turn  back  to  the 
westward  and  seek  a  settlement  in  Asia  Minor.    While 
pursuing  his  course  he  saw  two  armies  in  hostile  array, 
and  joined  himself  to  the  apparently  weaker  party, 
and  his  timely   aid   decided  the  victory.     The  con- 
quered were  an  invading  horde  of  Mongols ;  the  con- 
queror was  Aladdin,  the  Seljouk  Suit  m  of  Iconium, 
one  of  the  divided  principalities  of  the  great  dominion 
of  Melik  Shah.     As  a  reward  of  his  timely  help  Alad- 
din assigned  a  territory  for  Ertogrul  and  his  people, 
which  consisted  of  the  rich  plains  in  the  valley  of  the 
river  Sanffarius,  and  of  the  Black  Mountains  in  Asia 
Minor.     This  was  the  accident  which  led  to  the  estab- 
lishment of  the  present  Turkish  empire,  because  Erto- 
grul was  the  ancestor  of  the  present  Ottoman  dynasty. 
4.     Osman  the  First  (Ottoman)  Turkish  Sultan. 
On  the  death  of  the  Seljouk  ruler  of  Iconium,  who 
left  no  son  to  succeed  him,  the  Emirs,  the  chiefs  of 
the    clans,    divided   his    dominion   into  petty    states 
anions  themselves.      Osman,   the  son   of  Ertogrul, 
being  one  of  these  local  chiefs,  became  practically  an 
independent  prince,  1289  A.  D.     His  dominion  as  a 
Sultan  began,  however,  in  1299,  by  the  invasion  of 
Nicomedia,  the  first  conquest  of  the  Ottoman  Turks. 
According  to  the   native  historians,  a  dream  fore- 
told  to  Osman  his  future  greatness.     While  resting 
beneath   the   roof  of  a  sheikh,  whose  daughter   he 
admired,    and    whom    he    afterwards    married,  the 


104  ISLAM,  TURKEY  AND  ARMENIA. 

sleeper  fancied  that  he  saw  a  tree  sprouting  from  his 
own  body,  which  grew  rapidly  in  size  and  foliage  till 
it  covered  with  its  branches  the  three  continents  of 
Europe,  Asia  and  Africa.  Beneath  this  tree  four 
huge  mountains  raised  their  snowy  tops,  from  the 
sides  of  which  came  four  rivers,  the  Tigris,  Euphra- 
tes, Danube  and  Nile.  Through  the  avenues  of  the 
valleys  were  seen  cities  adorned  with  domes,  towers 
and  minarets;  the  crescent  gleamed  on  every  spire, 
and  from  every  minaret  was  heard  the  voice  of  the 
muezzin,  the  Mohametan  crier  to  worship,  and  these 
voices  mingled  with  the  notes  of  thousands  of  night- 
ingales  and  other  singing  birds.  Suddenly  the 
branches  and  leaves  of  the  tree  assumed  a  glittering, 
sabre-like  aspect,  and  moved  by  the  breeze  towards 
Constantinople.  That  capital  of  the  world,  placed 
at  the  junction  of  two  seas  and  two  continents, 
seemed  like  a  precious  diamond  in  a  ring  between  two 
sapphires  and  emeralds.  Osman  was  about  to  cele- 
brate his  marriage  with  the  Byzantine  city  by  placing 
the  ring  upon  his  finger  when  he  awoke. 

5.  Janissaries,  the  Furious  Turkish  Soldiers. 
Owing  to  the  decayed  condition  of  the  Byzantine 
(Greek)  empire,  the  Turks  marched  westward,  and 
beginning  with  Nicomedia,  gradually  enlarged  their 
dominion.  In  the  year  1354  they  crossed  the  strait 
of  Dardanelles  and  set  foot  upon  the  soil  of  Europe. 
This  was  the  first  invasion  any  Tartaric  or  Turkish 
sovereign  gained  over  this  continent,  and  was  also  a 
preparation  for  the  capture  of  Constantinople.  This 
occurred  at  the  time  of  Sultan  Orchan's  reign. 


SKETCH    OF    TURKISH    HISTORY.  105 

By  this  time  the  necessity  of  a  permanent  military 
force  was  felt,  and  the  grand  vizier,  the  prime  minis- 
ter of  the  Sultan.,  established  a  corps  of  infantry, 
who,  not  having  yet  forgotten,  however,  the  pastoral 
life,  proved  ungovernable  and  unfit  for  the  strict  dis- 
cipline of  military  life.  To  remove  this  difficulty  he 
resorted  to  rearing  up  in  the  doctrine  of  Islam  the 
children  of  the  conquered  Christians,  training  them 
from  early  youth  to  the  profession  of  arms,  and 
forming  them  into  a  separate  corps  called  "Yeni 
Cheri"  (janissary),  the  new  troops. 

The  corps  proved  very  valiant,  and  continued  to  be 
supplied  by  the  children  of  captives  taken  in  war,  or 
by  those  of  Christian  subjects.  An  inhuman  tax  of 
every  fifth  child,  or  of  one  child  every  fifth  year,  was 
strictly  levied  upon  them.  It  has  been  estimated 
that  not  less  than  half  a  million  Christian  children 
thus  cruelly  torn  from  their  parents,  were  made 
Moslems,  and  trained  them  to  maintain  Islam  with  the 
sword.  Afterwards  the  children  of  janissaries  them- 
selves were  admitted  into  regiments,  thus  they 
became  a  military  class,  distinguished  by  their  fanati- 
cism in  religion,  bravery  in  wars  and  cruelty  against 
Christians.  Through  upwards  of  three  centuries, 
marked  by  a  long  series  of  great  battles,  they  sus- 
tained only  four  signal  reverses.  Victory  and  des- 
potic rule  marched  hand  in  hand  under  their  banner; 
but  by  the  gradual  advance  of  the  European  nations 
their  power  failed  abroad,  while  their  disorder 
increased  at  home  and  they  became  formidable  to 
their  masters,  deposing  them  from  the  throne  and 


106 


ISLAM,  TURKEY  AND  ARMENIA. 


raising  to  it,  till,  unable  otherwise  to  suppress  their 
boldness,  Sultan  Mahmoud  II.,  the  grandfather  of 
the  present  Sultan,  had  the  entire  order  exterminated 
by  the  sword. 


***\^5 


CHAPTER  XIV. 

THE    CAPTURE    OF    CONSTANTINOPLE. 

In  order  to  show  the  effect  of  this  great  historical 
event  upon  European  civilization,  and  to  illustrate  the 
style  of  Turkish  invasions,  it  is  worth  while  to  say 
something  on  this  subject. 

1.  The  Capture  of  Constantinople.  According 
to  the  established  usa^e  of  the  education  of  the 
Turkish  princes,  Sultan  Mohamet  was  placed  under  the 
care  of  fanatic  tutors,  so  that  Islam  in  all  its 
fierceness  and  bigotry  early  enslaved  his  mind, 
and  he  grew  up  a  strict  observer  of  its  rites 
and  spirit;  for  he  is  said  never  to  have  conversed 
with  a  Christian  without  afterwards  purifying  him- 
self by  the  legal  mode  of  ablution.  Having  twice 
been  clothed  with  the  regal  dignity,  and  twice  sus- 
pended in  the  lifetime  of  his  father,  Mohamet  finally 
gained  possession  of  it  when  twenty  years  of  age. 
He  may  be  called  the  most  gifted  of  all  the  sultans, 
but  he  certainly  was  one  of  the  most  detestable.  He 
commenced  his  reign  with  the  murder  of  his  younger 
brothers,  who  were  destroyed  to  make  the  throne  an 
indisputable  possession.  From  the  moment  of  his 
accession  all  his  thoughts  were  directed  to  give  the 
death-blow  to  the  Greek  empire,  and  to  transfer  the 
seat  of  his  government  to  Constantinople.  Adrian- 
ople  was  the  Turkish  capital  by  this  time. 

107 


108  ISLAM,  TURKEY  AND  ARMENIA. 

2.  Preliminary  Steps  Toward  the  Siege  of  Con- 
stantinople. On  the  European  side  of  the  Bos- 
phorus,  about  five  miles  above  the  city  proper, 
Sultan  Mohamet  raised  a  fortress  opposite  to  one  on 
the  Asiatic  side,  which  had  been  erected  by  one  of  his 
predecessors.  The  Greek  Emperor,  Constantino 
Palseologus,  heard  of  the  rise  of  the  massive  towers 
in  his  neighborhood  with  alarm;  and  his  anxietv 
increased  upon  quarrels  arising  between  his  subjects 
and  the  Turkish  workmen.  The  latter  invaded  with- 
out scruple  the  surrounding  villages  and  despoiled 
homes ;  horses  and  mules  were  turned  into  the  tilled 
fields  and  the  crops  destroyed.  If  resistance  was 
offered,  insult  was  repeated  in  an  aggravated  form. 
Constantine  implored  the  Sultan  to  observe  the  courte- 
sies of  peace,  till,  convinced  of  his  hostile  intentions, 
he  closed  the  gates  of  the  capital  and  prepared  him- 
self for  the  inevitable  approach  of  open  war.  "  My 
trust,"  said  he,  "  is  in  God  alone;  if  it  should  please 
him  to  soften  your  heart,  I  shall  rejoice  in  the  happy 
change;  if  he  delivers  my  city  into  your  hands  I 
shall  submit  without  a  murmur.  But  until  the  Judge 
of  the  whole  earth  pronounces  between  us,  it  is  my 
duty  to  live  and  die  in  defense  of  my  people."  In 
the  autumn  of  that  year  (1452)  Mohamet  withdrew 
to  Adrianople,  after  carefully  viewing  the  grounds 
about  the  city  and  examining  its  defenses.  "Next 
summer,"  he  said,  "I  must  take  up  my  abode  in 
Constantinople."  Both  parties  during  the  winter 
prepared  for  the  approaching  struggle. 


CAPTURE    OF    CONSTANTINOPLE.  109 

3.  The  Siege  of  the  City.  Having  collected  his 
resources  early  in  the  spring  of  1453,  Mohamet 
enclosed  the  city  with  an  army  of  120,000  men,  deso- 
lated the  environs  and  confined  the  inhabitants  within 
the  walls.  Engines  of  war  and  guns  of  great  mag- 
nitude were  slowly  dragged  by  oxen  from  Adrian- 
ople.  One  huge  piece  of  artillery  is  particularly 
noticed,  which  had  a  caliber  of  twelve  spans  in  diame- 
ter, and  could  carry  a  stone  ball  of  600  pounds  over 
a  mile.  But  the  imperfect  condition  of  it  was  indi- 
cated by  the  circumstance  that  it  could  be  loaded  and 
fired  only  seven  times  in  one  day.  It  finally  bursted 
with  an  awful  explosion,  killing  the  gunner  and  oth- 
ers. Including  army  and  navy,  the  total  force 
brought  against  the  city  was  260,000  strong.  On 
the  other  side  was  a  garrison  of  only  8,000  soldiers, 
who  had  to  defend  a  circuit  of  thirteen  miles,  com- 
prising both  sea  and  land. 

In  the  Turkish  army  sheikhs  and  fanatics  predicted 
a  triumph  and  repeated  the  dream  of  Osman  from 
tent  to  tent,  and  the  passages  from  Koran  was  quoted 
as  expressly  promising  this  conquest:  "  Know  ye  a 
city  encompassed  on  two  sides  by  water  and  on  the 
third  by  land;  the  last  hour  shall  not  come  before  it 
be  taken  by  60,000  of  the  faithful."  The  Greeks, 
few  in  number  but  brave  in  spirit,  heroically  defended 
their  walls  and  kept  the  enemy  in  check  for  more 
than  fifty  anxious  days.  So  powerful  was  their  resist- 
ance that  Mohamet  at  one  time  despaired  of  success 
and  thought  of  raising  the  siege,  but  overwhelming 
numbers  proved  irresistible  in  the  final  assault. 


110  ISLAM,  TURKEY  AND  ARMENIA. 

The  Sultan  prepared  for  it  characteristically  on  the 
preceding  day  by  a  religious  festival,  which  involved 
a  rigid  fast,  ablution  seven  times  repeated,  the  prayer 
for  victory,  and  a  general  illumination.  As  the  night 
approached  lamps  were  hung  out  before  every  tent 
and  fires  were  kindled  in  various  localities.  Thou- 
sands of  lanterns  were  suspended  from  the  flag-staffs 
of  the  batteries  and  from  the  masts  and  yards  of  the 
ships,  but  a  deep  silence  prevailed  through  the  entire 
camp.  The  meaning  of  these  demonstrations  without 
the  walls  was  truly  interpreted  by  those  within.  Em- 
peror and  subjects,  bishops  and  priests,  monks  and 
nuns,  men,  women  and  children,  formed  processions 
to  the  churches,  singing  supplicatory  chants  by  the 
way,  with  the  accompaniment  of  "the  holy  and  ven- 
erable images  and  the  divine  pictures."  Constantine 
went  that  night  to  St.  Sophia  and  received  the  sacra- 
ment. 

4.  The  Fall  of  the  City.  Before  dawn  on  the 
fatal  day  the  signal  was  given  for  the  attack,  and  it 
was  obeyed  with  greatest  delight.  Column  after 
column  advanced  in  orderly  array..  For  two  hours 
the  besieged  kept  the  enemy  at  bay.  Then  the  Greek 
commander  received  a  wound  which  unnerved  him, 
and  dispirited  by  this  calamity  the  defenders'  cour- 
age failed  them,  while  that  of  the  foe  increased. 
Led  by  an  officer  called  Hassan,  a  company  of  jan- 
issaries crossed  the  ruins  in  the  ditch,  gained  the 
breach  and  mastered  the  position.  Constantine  fell 
in  defending  it;  Hassan,  too,  was  slain;  and  over 
the  bodies  of  both  the  Turks  rushed  into  Constanti- 


CAPTURE    OF    CONSTANTINOPLE.  Ill 

nople.  The  terrified  Greek  population  hastened  into 
the  sanctuary  of  St.  Sophia  for  protection,  and  to 
the  last  moment  many  clung  to  the  belief  that  an 
angel  would  be  sent  from  heaven  there  to  vindicate 
the  orthodoxy  of  the  Greek  church  and  destroy  the 
Mohamet  an  who  should  dare  to  enter  its  door.  The 
victor,  attended  by  his  pashas  and  generals,  visited 
the  desolate  hall  of  the  imperial  palace,  and  arriving 
at  the  door  of  St.  Sophia  alighted  from  his  horse, 
passed  into  the  temple,  and  ordered  all  the  crosses  to 
be  thrown  down  and  all  the  paintings  torn  from  the 
walls,  and  got  upon  his  knees  and  muttered  his  prayer. 
A  few  days  afterwards  the  muezzin  proclaimed  the 
public  invitation  for  prayer  in  the  name  of  Allah  and 
His  apostle,  Mohamet.  Thus  the  stately  edifice  of 
Justinian,  which  upon  its  completion  drew  from  him 
the  exclamation,  "I  have  outdone  thee,  O  Solomon," 
became  a  Mohametan  mosque,  and  has  ever  since 
been  preserved  with  the  greatest  care  and  pride. 

After  a  time  of  perfect  license  to  his  ferocious 
troops,  the  Sultan  undertook  the  task  of  repairing 
the  ravages  of  war,  and  commemorated  his  triumph 
by  taking  the  proud  title  of  "The  Lord  of  Two  Con- 
tinents and  Two  Seas,"  and  fixed  his  residence  on  the 
site  of  the  imperial  palace,  and  founded  that  seraglio 
where  his  successors  have  resided,  and  which  has  been 
the  scene  of  so  much  luxury,  violence  and  crime. 

5.  "Lord,  Save  Us  from  the  Devil,  the  Turk 
and  the  Comet."  It  was  the  settled  purpose  of  Mo- 
hamet II.  to  extend  his  empire  to  the  west,  and  some 
succeeding  sultans  also  entertained  the   same  idea; 


112  ISLAM,  TURKEY  AND  ARMENIA. 

and  for  over  a  century  after  the  capital  of  Christen- 
dom in  the  east  surrendered,  the  liberties  and  institu- 
tions of  the  western  nations  were  seriously  threatened. 
In  the  year  1456  a  comet  passed  very  near  the  orbit 
of  the  earth,  and  swept  the  heavens  with  a  tail  ex- 
tending over  60  degrees,  in  the  form  of  a  sword  or 
saber.  Men  watched  it  with  mingled  emotions  at 
Rome,  Vienna  and  Constantinople.  The  night  of 
the  full  moon  having  come,  and  then  by  chance  an 
eclipse  having  taken  place  at  the  latter  city,  some 
thought  that  the  Christian  inhabitants  of  the  west 
had  agreed  to  march  against  the  Turks,  and  would 
gain  the  victory.  The  Pope,  however,  regarded  the 
comet  as  in  league  with  the  Moslems,  and  ordered 
the  prayer  "Ave  Maria"  to  be  repeated  three  times 
a  day  instead  of  twice.  He  directed  the  church  bells 
to  be  tolled  at  noon,  a  custom  which  still  prevails  in 
Roman  Catholic  countries.  To  the  "Ave  Maria" 
the  prayer  was  added,  "Lord,  save  us  from  the 
devil,  the  Turk  and  the  comet."  Every  first  Sunday 
of  the  month  a  solemn  procession  was  appointed, 
with  a  special  mass,  and  a  sermon  upon  the  subject. 
The  comet  at  length,  after  patiently  enduring  some 
months  of  daily  excommunication,  showed  signs  of 
retreat,  and  Europe  breathed  more  freely  when  it 
vanished  from  the  skies. 


CHAPTER  XV. 

THE    GREATEST    EXTENT    OF    THE    TURKISH    EMPIRE. 

1.  Diversions  of  the  Designs  of  Turkish  Am- 
bition. Four  centuries  ago  the  powers  of  Europe  were 
summoned  to  solemn  meetings  to  take  counsel  for 
the  expulsion  of  the  Turk  from  Europe,  but  they 
could  not  come  to  an  agreement  before  some  internal 
events  turned  the  Turkish  ambition  from  the  west  to 
the  east,  from  the  shores  of  the  Adriatic  to  the  defiles 
of  Armenia,  and  from  the  banks  of  the  Danube  to 
the  plains  of  Egypt. 

The  reign  of  Sultan  Bayazit,  the  son  and  successor 
of  Mohamet  the  conqueror  of  Constantinople,  was 
greatly  disturbed  by  the  rebellion  of  his  brother,  who 
effectually  contended  for  the  throne.  After  a  long 
civil  war,  being  driven  to  extremity,  the  prince  placed 
himself  under  the  protection  of  the  Knights  of  Rhodes, 
who  sent  him  to  France,  from  whence  he  was  sent 
to  Italy  and  kept  as  a  prisoner  of  State  in  the 
Vatican.  He  there  served  as  a  hostage  for  the  good 
conduct  of  the  Sultan,  since,  in  case  the  latter  should 
become  aggressive  toward  the  Christian  nations,  the 
captive  might  be  let  loose  against  him  as  a  competitor. 

The  janissaries,  on  the  other  hand,  haughty  and 
powerful,  were  a  constant  cause  of  anxiety  to  the 
Sultan,  and  even  bribes  failed  to  keep  them  in  sub- 
jection to  their   unfavored  master.      They  made  the 

113 


114  ISLAM,  TURKEY  AND  ARMENIA. 

revolt  of  his  youngest  son  Selim  a  success,  not  only 
in  forcing  Bayazit  to  abdicate  and  leave  the  capital, 
but  hastening  his  death  while  yet  on  the  road  to  his 
place  of  exile.  The  military  spirit  and  ability  of  the 
new  Sultan  made  him  a  favorite  with  the  janissaries, 
while  his  religious  frenzy  and  severity  rendered  him 
acceptable  to  the  more  bigoted  Moslems. 

2.  Possession  of  the  Islamic  Caliphate.  Soon 
after  getting  to  the  throne  Sultan  Selim,  surnamed 
Cruel,  turned  his  armies  eastward,  and  after  reducing 
Armenia  and  Mesopotamia  conducted  a  successful 
war  in  Persia  against  Shah  Ismael,  another  Mohame- 
tan  ruler  in  the  east.  Persians  and  Turks,  both  of 
the  same  faith,  had  a  severe  religious  dispute  among 
themselves  in  regard  to  the  legitimacy  of  the  first 
three  caliphs,  the  successors  of  the  Prophet  Mohamet. 
The  Persian  Moslem  rejected  them  as  usurpers,  and 
began  to  count  the  true  succession  with  the  fourth 
caliph,  Ali,  the  son-in-law  of  the  prophet.  On  enter- 
ing upon  his  eastern  campaign  Sultan  Selim  pro- 
claimed it  to  be  a  religious  war,  and  the  legal  decree 
of  the  Turkish  mufties  "that  there  was  more  re- 
ligious merit  in  killing  one  Persian  than  in  shedding 
the  blood  of  seventy  Christians,"  strengthened  the 
Turkish  fanaticism  against  their  co-religionists. 

The  fiery  Sultan,  at  the  head  of  a  victorious  army, 
next  invaded  Syria  and  Egypt,  and  added  those  vast 
and  valuable  territories  to  his  possessions.  The  con- 
queror showed  his  bloody  disposition  the  day  after 
the  surrender  of  Cairo  by  causing  the  Egyptian 
governor  to  be  executed  at  one  of  its    gates  and  the 


GREATEST  EXTENT  OF  THE  TURKISH  EMPIRE.      115 

30,000  captives  slaughtered  in  his  presence  and  thrown 
into  the  Nile.  El  Mutevekkil,  the  last  Mohametan 
caliph  in  Egypt,  was  deposed  from  his  rank  as  the 
spiritual  head  of  Islam  and  the  Turkish  Sultan  was 
clothed  with  the  dignity  by  the  sheriff  of  Mecca,  who 
consigned  the  keys  of  the  Kabeh  to  his  hand.  Sultan 
Selim  consequently  added  to  his  other  titles  that  of 
"the  Caliph  of  Moslems,  and  the  Shadow  of  Allah 
Upon  the  Earth,  and  the  Defender  of  the  Two  Holy 
Cities  (Mecca  and  Medina)."  After  this  victory  he 
returned  to  Constantinople  with  the  plunder  of  Egypt, 
which  required  a  train  of  a  thousand  camels  to 
carry.  His  successors  have  since  been  regarded  as 
the  supreme  chief  of  the  Moslem  world  and  the  Com- 
mander of  the  Faithful. 

3.  The  Turks  at  the  Gate  of  Vienna.  The  reign 
of  Sultan  Soliman  (1520-1566)  was  the  most  memo- 
rable in  the  history  of  the  empire  when  it  reached  its 
climax,  which  was  never  afterwards  surpassed.  Three 
years  after  the  conquest  of  Belgrade  and  Ehodes  the 
first  French  Ambassador  appeared  at  the  Turkish 
Court.  The  envoy  came  apparently  to  negotiate  a  gen- 
eral commercial  treaty,  but  really  to  procure  a  powerful 
ally  for  his  master  Francis  I.  against  the  German 
Emperor  Charles  V.  The  division  of  Christendom 
into  Romanism  and  Protestantism  had  commenced, 
and  the  anxiety  to  gain  predominance  led  the  un- 
wise monarchs  to  avail  themselves  of  the  services  of 
this  mighty  Mohametan  State. 

Sultan  Soliman,  according  to  his  word  with  the 
French  king  to  carry  a  campaign  beyond  the  Danube 


116  ISLAM,  TDUKEY  AND  ARMENIA. 

and  divert  the  attention  and  the  arms  of  the  Austrian 
house,  crossed  the  said  river  at  the  head  of  100,000 
men  with  300  pieces  of  artillery.  The  day  after  the 
terrible  "Destruction  of  Mahoc"  in  Hungary  the 
Sultan  received  in  state  the  compliments  of  his 
officers,  when  the  heads  of  2,000  of  the  slain,  includ- 
ing those  of  seven  bishops,  were  piled  up  as  a  trophy 
before  his  pavilion.  At  the  approach  of  winter 
Soliman  returned  to  Constantinople  laden  with  booty 
and  many  captives,  leaving  an  impoverished  and  de- 
populated country  to  be  contended  for  by  rival  pre- 
tenders to  the  throne. 

The  next  summer  the  Turkish  army,  upwards  of 
200,000  strong,  advanced  in  the  direction  of  Vienna, 
capturing  castles  and  towns  and  devasting  the  country, 
till  from  the  walls  of  the  Austrian  capital  the  gloomy 
light  of  burning  villages  were  seen  round  half  the  hori- 
zon. The  Turks  reached  Vienna  and  the  siege  immedi- 
ately commenced,  but  notwithstanding  the  numerical 
inferiority  of  the  garrison  they  were  repulsed  at  every 
assault  and  suffered  severely  from  the  sallies.  Being 
discouraged,  the  Turks  prepared  for  an  effective  and 
last  attack,  the  walls  around  the  city  and  all  breaches 
were  re-examined  by  the  Sultan  and  his  grand  vizier, 
and  immense  sums  of  money  were  distributed  among 
the  soldiers.  Enthused  by  these  means  a  general 
assault  was  ordered  on  the  14th  day  of  October,  1529, 
but  such  was  the  desperate  valor  of  the  defenders 
that  the  Turks  were  foiled  in  every  effort.  Owing 
to  the  advance  of  the  season  and  the  absence  of  pro- 


GREATEST  EXTENT  OE  THE  TURKISH  EMPIRE.       117 

visions  the  troops  were  discontent  and  it  became 
necessary  to  raise  the  siege. 

4.  Greatest  Extent  of  the  Empire.  The  Ottoman 
Turks,  once  a  petty  tribe  of  unsettled  wanderers, 
without  an  acre  of  soil  they  could  call  their  own,  had 
now  become,  in  little  more  than  three  centuries, 
great  among  the  European  nations,  occasionally  en- 
dangering their  independence,  civilization  and  relig- 
ion. They  possessed  the  most  favored  climate  of 
the  earth  and  the  most  fertile  soil;  a  seaboard 
abounding  in  convenient  roads  and  harbors;  an  archi- 
pelago offering  facilities  to  commerce;  straits  the 
most  impassable  to  him  who  has  not  the  key  or  who 
is  not  on  friendly  terms  with  the  owner,  and  a  capi- 
tal adapted  by  its  geographical  position  to  become 
the  center  of  a  dominion  extending  to  three  conti- 
nents. They  were  masters  of  countries  the  most 
interesting  from  their  sacred,  classic  and  historical 
associations;  the  scenes  where  patriarchs  pitched 
their  tents  and  prophets  delivered  their  oracles,  and 
the  soil  on  which  the  Savior  of  the  World  was  born 
and  where  apostles  first  proclaimed  the  gospel  of  sal- 
vation. 

Their  empire  included  in  Europe  Roumelia,  Bulga- 
ria, Servia,  Bosnia,  Montenegro,  Thessalia,  Greece 
and  greater  part  of  Hungary;  in  Asia  all  Asia 
Minor,  Armenia,  Georgia,  Daghistan,  Kurdistan, 
Mesopotamia,  Syria,  Cyprus  and  the  chief  part  of 
Arabia;  in  Africa  Egypt,  Tripoli,  Tunis  and  Algiers; 
while  the  khanate  of  Crimea,  the  principalities  of 
Valachia  and  Moldavia  and  Transylvania,  with  the 


118  ISLAM,  TUKREY  AND  ARMENIA. 

republic  of  Raguza,  were  vassal  states.  Also  diplo- 
matic and  commercial  relations  subsisted  between  the 
Porte  and  the  leading  powers  of  Christendom. 

5.  Decline  and  Its  Causes.  Though  the  Turks 
benefited  by  the  political  disadvantages  of  the  sur- 
rounding nations,  and  encouraged  by  the  mutual 
jealousy  and  selfishness  of  the  so-called  Christian 
powers  had  made  themselves  a  name  and  built  up  a 
colossal  power,  they  were  destitute  of  the  qualities 
which  alone  give  honor  to  greatness  and  can  secure 
permanence  to  success.  The  discipline  of  the 
seraglio  (Turkish  palace)  was  fatal  to  a  succession  of 
able  rulers.  The  princes  of  blood,  confined  within  its 
walls  and  separated  from  general  society,  deprived  of 
every  honorable  ambition,  with  eunuchs  for  their 
teachers  and  slaves  for  their  companions,  resigned 
themselves  to  guilty  pleasures  to  dissipate  the  tedium 
of  such  an  existence,  and  were  only  fitted,  if  raised 
to  the  throne,  to  act  the  part  of  timid  puppets  or  un- 
manly tyrants. 

The  genius  of  Mohametanism,  by  the  vain  claims 
of  superiority  and  its  stern  fatalism,  contributed  much 
to  retain  the  Turks  in  a  stationary  condition,  which 
necessarily  became  one  of  increasing  inferiority  in 
comparison  with  the  other  nations  of  Europe.  Edu- 
cated in  a  creed  which  confines  the  intellect  to  the 
Koran  and  inspires  sovereign  contempt  for  nations, 
arts  and  institutions  without  the  pale  of  Islam,  re- 
si  gued  to  the  belief  that  all  events  happen  by  inev- 
itable necessity,  an  arrest  was  laid  upon  intellectual 
cultivation. 


GREATEST  EXTENT  OF  THE  TURKISH  EMPIRE.       119 

The  essentially  military  constitution  of  the  empire 
also  insured  its  decay.  History  continually  repeats 
the  lesson  that  power  founded  by  the  sword  and  de- 
pending merely  upon  the  sword  for  its  maintenance 
can  never  be  firm  and  permanent.  The  Turks  were 
formidable  so  long  as  they  could  reap  a  harvest  of 
plunder  from  the  states  and  countries  around  them, 
but  when  a  stop  was  put  to  their  career  of  conquest 
by  the  increased  power  of  their  neighbors  and  they 
had  to  act  upon  the  defensive  the  deficiency  of  their 
own  resources  was  soon  apparent,  and  wrould  ere  this 
have  been  blotted  irreparably  from  the  list  of  Eu- 
ropean kingdoms  but  for  the  intervention  of  selfish 
interests. 


CHAPTER  XVI. 

TURKISH    GOVERNMENT   AND    THE    CHRISTIAN    SUBJECTS. 

1.  The  Nature  of  the  Turkish  Government.  The 
Turkish  Government  is  what  we  may  call  a  politico- 
religious  system.  The  Sultan  claims  to  be  the  suc- 
cessor of  the  prophet,  hence  the  highest  authority 
over  the  Mohametan  world.  The  Turkish  army  is 
exclusively  a  Mohametan  army.  All  the  struggles 
and  wars,  however  political  they  may  be,  are  regarded 
and  fought  as  religious  wars,  always  sanctioned  by 
the  legal  decree  from  the  highest  religious  authority, 
and  led  by  "  sanjak  sherif,"  the  holy  banner  of  the 
"Apostle  of  Allah,"  used  in  religious  contests  of 
the  Saracens.  The  law  of  the  Turkish  courts  in  its 
essentials  and  details  is  based  upon  the  Koran, 
administered  and  executed  by  Mohametan  judges, 
who  are  the  white-turbaned  religious  heads  of  the 
communitv.  In  one  word,  the  interest  of  the  Turk- 
ish  Government  is  that,  and  only  that,  of  Islam. 
Hence  the  more  zealous  and  intolerant  a  sultan  the 
nearer  the  ideal  of  a  Mohametan  ruler,  and  more 
respected  and  obeyed  by  the  bigoted  people,  officers 
and  the  army. 

Another  phase  of  the  Turkish  Government  is  its 
dualism.  It  is  a  government  within  a  government. 
Two  words,  porte  and  palace,  express  these  elements. 
The  whole  machinery  of  government  exists   at  the 

120 


TURKISH    GOVERNMENT.  121 

porte,  Council  of  Ministers  and  Council  of  State. 
All  business  is  supposed  to  pass  through  their  hands, 
and  the  whole  administration  subordinates  to  them ; 
still  all  being  subject  to  the  supreme  will  of  the 
Sultan.  Any  decision  issued  from  the  porte  must  be 
carried  by  the  grand  vizier  to  "the  foot  of  the 
throne  "  and  the  Sultan's  arbitrary  utterance  in  posi- 
tive or  negative  must  be  regarded  as  a  "firman,"  the 
command  of  "  God's  shadow  upon  the  earth."  The 
palace  is  another  center  of  authority  more  powerful 
than  the  official  government,  made  up  of  chamber- 
lains, mollahs,  eunuchs,  astrologers  and  nondescripts, 
and  supported  by  the  secret  police.  The  general 
policy  of  the  empire  is  determined  by  this  party,  and 
the  most  vital  questions  of  the  State  are  often  treated 
and  decided  here,  while  the  highest  officials  of  the 
porte  are  left  in  absolute  ignorance  of  what  is  going 
on.  This  party  (palace),  composed  of  the  repre- 
sentatives of  the  most  fanatic  Moslems  and  the 
meanest  adventurers,  native  or  foreign,  have  the 
greatest  influence  upon  the  will  and  deeds  of  the 
Sultan.  Not  a  single  communication  passes  to  or 
from  the  Sultan  but  by  their  agency,  and  with  frequent 
modification  or  total  fabrication. 

2.  The  Government  and  the  Christian  Subjects. 
The  inhabitants  of  Turkey,  consisting  of  about  fifteen 
different  races  or  nationalities,  are,  in  the  sight  of 
the  government  and  law,  divided  into  two  essential 
classes  under  the  official  names  of  "Moslem"  and 
"non-Moslem."  Turks,  Arabs,  Kurds,  Albanians, 
Tartars,  Circassians    and    Africans    belong    to  the 


122  ISLAM,  TURKEY  AND  ARMENIA. 

"blessed"  class  (Moslem),  while  the  Armenians, 
Greeks,  Nestorians,  Maronites,  Jews,  Druzes  and 
Europeans  belong  to  the  condemned  party  (non- 
Moslem). 

Being    led    by    the     necessities    of    affairs,     and 
often    enforced    by    the    commanding    requests    of 
the  European  Powers,  the  Turkish  sultans  apparently 
adopted  and  even  officially  proclaimed  some  religious 
and  civil  reforms  for  their  non-Moslem  subjects;  but 
these  schemes  of  toleration  did  not  go  further  than 
the  waste-basket.     Sultan  Mohamet  II.,  the  capturer 
of  Constantinople,  seeing  that  the  population  of  the 
great  capital  had  been  thinned  out  by  the  sword,  by 
flight  and  captivity,  issued  a  general    proclamation 
assuring  the  Greeks  who  chose  to  become   settlers 
"  that  they  would  be  protected  in  their  lives  and  lib 
erties,  in  the  free  exercise  of  their  religion,  enjoying 
certain  privileges  relative  to  their  commercial  pur- 
suits; that  they  were  to  elect  their  own  patriarchs, 
subject  to  approval  of  the  supreme  power  and  were 
to  enjoy  the  same  honors  and  ranks  that  had  belonged 
to  their  predecessors  in  the  ecclesiastical  office,"  etc. ; 
while  another  sultan,  the  grandfather  of  the  present 
one,  being  informed  of  the  existence  of  a  conspiracy 
among  the  Greek  subjects  abroad,  gave  way  to  frantic 
rage  and  let  loose  the  passion  of  his  Moslem  subjects 
against  the  Greek  Christians  in  the  capital  and  the 
provinces.     Thousands  of  innocent  victims  were  sac- 
rificed  to   their   vengeance,  many    of  them   without 
even  knowing  why  they  were  slain.     On  Easter  day 
the  Gregorian  patriarch  of  Constantinople  was  exe- 


TURKISH    GOVERNMENT.  123 

cuted  at  the  door  of  his  own  church,  and  as  the 
greatest  possible  indignity  which  could  be  offered  in 
the  eyes  of  his  nation  his  body  was  delivered  to  the 
Jews  to  be  dragged  through  the  streets.  This  was 
what  "the  honors  and  ranks"  of  the  above  quoted 
proclamation  meant  and  as  understood  by  the  sultans. 

"  The  Haiti  Sheriff"  sacred  document  "of  Gul- 
hane,"  promulgated  by  Sultan  Mejit,  the  father  of 
the  present  Sultan,  as  a  concession  of  "  equal  rights 
and  justice  to  all  classes  of  the  Ottoman  subjects," 
infuriated  the  bitter  feelings  of  the  fanatical  Turks, 
who,  unable  to  bear  the  idea  of  being  placed  on  the 
same  level  with  the  "infidel  dogs,"  excited  the  igno- 
rant  population  in  the  capital  and  provinces  and 
imposed  insults  and  outrages  upon  the  Christians. 

The  61st  article  of  the  Treaty  of  Berlin  (1878), 
signed  by  the  Turk,  together  with  the  six  great  Pow- 
ers of  Europe,  to  bring  an  end  to  the  Kurdish  and 
Circassian  atrocities  committed  in  Armenia,  resulted 
in  the  Sassoun  massacre  of  1894,  and  the  last  issue 
of  the  scheme  of  reforms  signed  by  the  Sultan  and 
published  in  eight  columns  of  London  papers  caused 
the  slaughter  of  80,000  innocent  Armenians  with 
such  horrors  that  800  pages  of  the  same  papers  could 
not  describe  and  eighty  centuries  will  not  be  able  to 
wipe  away  this  unparalleled  blot  on  the  eighteen 
Christian  governments  of  Europe. 

3.  Constitutional  Privileges  of  the  Armenian 
Church.  Nearly  thirty-five  years  ago,  after  repeated 
appeals  and  great  struggles,  the  Armenian  mother 
church  secured  a  constitution  granted  by  the  Sultan 


124  ISLAM,  TUEKEY  AND  ARMENIA. 

pertaining  to  her  ecclesiastical  rights  as  to  the  election 
and  privileges  of  the  patriarchs  and  synods  and  provin- 
cial councils,  and  the  administration  of  the  schools  and 
other  institutions.  This  constitution,  though  care- 
fully sifted  and  limited  by  Turkish  severity,  was 
once  supposed  to  be  the  guarantee  for  the  protection  of 
the  ecclesiastical  rights  so  long  disregarded,  but  soon 
proved  to  be  a  farce  upon  the  part  of  the  Turkish 
Government.  From  the  election  of  the  patriarch, 
the  head  of  the  executive  body  of  the  said  constitu- 
tion and  the  only  authorized  agent  between  the  Ar- 
menian church  and  the  Turkish  government,  to  the 
appointment  of  the  village  teacher,  every  transaction 
was  meddled  with,  disturbed,  delayed,  and  frequently 
prevented  by  the  "good  pleasure  of  the  all-powerful 
Padishah"  (the  monarch),  as  well  as  by  the  least 
and  the  meanest  clerk  of  the  porte. 

In  1850  the  Protestant  Armenians  were  granted  a 
charter  guaranteeing  them  "  religious  liberty  and 
other  rights  conferred  on  the  other  Christian  commu- 
nities of  the  empire."  la  spite  of  these  promises 
they  have  never  been  allowed  to  erect  one  church  in 
the  capital,  though  they  have  the  site  and  the  neces- 
sary funds  in  hand  and  have  repeatedly  petitioned 
for  the  same  during  fifteen  successive  years. 

The  Catholic  Armenians,  having  their  own  so- 
called  patriarch  in  Constantinople,  and  being  indirectly 
helped  by  the  Roman  church,  have  comparatively 
greater  access  to  the  palace,  and  that  by  the  cunning 
policy  of  the  Tur  ish  government,  in  order  to  sow 
tares  among  the  Christian  communities  of  the  empire. 


TURKISH    GOVERNMENT.  125 

In  official  documents  these  three  branches  of  the  Ar- 
menian church  are  intentionally  distinguished  by  the 
names  of  "the  Protestant  nation,"  "the  Catholic 
nation"  and  "the  Armenian  nation"  (the  old 
church).  And  the  common  people,  unable  to  realize 
the  real  spirit  of  this  distinction,  receive  it  as  a  com- 
pliment and  recognition  of  their  equal  rights. 

4.  Governmental  Offices  for  non-Moslems.  Non- 
Moslems  are  entirely  left  out  of  the  legal  and  military 
services.  No  Christian  is  admitted  in  the  Turkish 
army  or  navy  as  a  soldier;  some  few  Greeks  and  Ar- 
menians, however,  serve  as  physicians  in  the  army. 

According  to  the  later  constitution,  each  community 
in  the  empire  should  have  their  representatives  at  the 
courts  in  proportion  to  the  numbers  of  Moslems  and 
and  non-Moslems  of  the  country  (not  of  the  respect- 
ive towns),  as  one  to  four;  the  president  being  always 
a  Moslem  and  each  Christian  member  being  approved 
by  the  government  herself.  Under  such  limitations 
there  could  not  be  much  room  for  the  protection  of 
Christians'  rights,  especially  in  the  interior,  where 
the  Turkish  members  arrange  matters  and  prepare 
reports  to  suit  themselves  and  offer  them  to  the 
Christian  members  to  sign,  even  without  reading  the 
contents,  and  that  most  probably  at  the  expense  of 
the  rights  of  their  own  friends  and  communities. 
Fear,  ignorance,  and  sometimes  selfish  interests,  com- 
pel them  to  do  so. 

Coming  to  other  subordinate  offices,  as  in  tele- 
graphic or  postal  departments,  or  in  financial  or 
register   bureaus,    etc.,    the   Christians   are   used    as 


126 


ISLAM,  TURKEY  AND  ARMENIA. 


helpers  or  chief  laborers  for  the  higher  Moslem 
officers,  who  are  either  unable  or  unwilling  to  work 
and  are  glad  to  use  such  active  and  honest  brains  and 
hands  for  one  third  of  the  assigned  salary. 


CHAPTER  XVII. 

TURKISH    TAXES    AND    THE    MODE    OF    COLLECTING. 

If  the  institution  of  government  is  based  upon  the 
idea  of  justice,  protection  and  mutual  help  for  human 
progress,  the  Turkish  rule  has  no  right  to  claim  that 
title.  One  of  the  most  evident  reasons  of  this  accusa- 
tion is  her  tax  system,  which  is  nothing  less  than  a 
highway  robbery,  a  well  organized  system  to  suck 
the  last  drop  of  blood  from  the  veins  of  her  subjects, 
be  they  Moslems  or  non-Moslems. 

The  following  taxes  and  the  mode  of  collection  will 
explain  the  existing  affairs  in  that  country: 

1.  Taxes  on  Real  Estate.  This  is  about  three 
per  cent  of  the  entire  value  of  the  property,  to  be 
paid  every  year,  the  value  being  determined  by  the 
government.  rFhe  severity  of  this  tax  and  degrada- 
tion attached  tu  its  collection  is  more  keenly  felt  in 
the  interior  of  the  empire,  especially  in  small  towns 
and  farm  villages.  There  comes  a  company  of  ruffians 
under  the  title  of  "Padishah  Zabtiehsy"  (king's 
police),  numbering  five,  seven  or  more,  armed  to  the 
teeth,  tough,  ignorant,  vulgar  and  gluttonous  men, 
who  stop  at  the  house  of  the  wealthiest,  call  the  lead- 
ing men  of  the  community  and  having  stated  the 
amount  demanded  of  the  town,  threaten  them  in  the 
name  and  by  the  authority  of  the  Sultan,  "the  Father 
of  the  Faithful,   whose  mercy  and  wisdom  till  the 

1-27 


128  ISLAM,  TURKEY  AND  ARMENIA. 

earth."  These  fiends,  known  as  collectors,  live  on  the 
people  for  one,  two  or  more  weeks,  demanding  the 
best  of  provisions,  dictating  the  bill  of  fare  them- 
selves. Their  horses  also  must  be  taken  good  care 
of  by  the  town,  even  if  it  takes  the  tender  gardens 
or  the  fields.  Among  the  means  employed  by  these 
collectors  are  beating  men  with  many  stripes,  smear- 
ing the  face  with  cow's  manure,  tying  men  to  the 
tree  or  the  wall,  head  fixed  and  the  eyelids  stretched 
up  and  down  so  as  to  expose  the  eyes  to  the  burning 
sun  for  hours  at  a  time,  have  the  body  bent  forward, 
place  a  heavy  rock  or  log  on  the  buck  until  the 
muscles  and  joints  give  way  and  sometimes  the  blood 
gushes  from  the  nose,  and  many  other  such  things. 
The  violation  of  personal  honor  and  unspeakable 
deeds  imposed  upon  men  and  women  must  pass 
silently.  These  deeds  continue  day  after  day  with  in- 
creased intensity  until  the  community  is  compelled  to 
sell  everything  at  any  price  to  get  rid  of  such  brave 
and  faithful  officers  of  "His  Imperial  Majesty, whose 
goodness  spreads  all  over  the  world." 

These  atrocities  are  imposed  not  upon  the  Chris- 
tians alone, but  upon  the  Moslems  also.  Still  the  in- 
justice practiced  upon  the  former  is  immeasurably 
severe.  In  a  village  known  to  the  writer  the  total 
amount  demanded  for  the  year  was  39,000  piasters, 
of  this  33,465  piasters  were  paid  by  180  Christian 
families,  while  twice  as  many  Turkish  families  paid 
only  5,535  piasters. 

2.  Taxes  on  Agricultural  Products.  The  vine- 
yards,   orchards,   gardens   aud  grain   fields   compose 


TURKISH    TAXES.  129 

this  class.  The  rate  levied  upon  the  products  is 
nominally  one-eighth,  but  the  time  of  determining  the 
value  and  the  mode  of  collecting  brings  it  as  high  as 
one-fourth  or  more.  The  fruit  products  are  valued 
by  the  collectors  and  while  yet  in  blossom,  and 
though  the  crops  may  fail,  still  the  taxes  must 
be  paid.  It  often  occurs  that  vineyards  and  orchards 
are  deserted  by  their  owners  in  order  to  get  rid 
of  the  heavy  taxes.  The  right  of  collecting  "the 
tithes"  on  wheat  and  similar  products  is  sold  to  parties 
known  as  tithers,  most  cruel  and  heartless  men,  and 
a  great  terror  to  the  farmers.  The  tithes  are  de- 
manded for  the  simple  fact  that  the  ground,  though 
bought  with  the  money  of  its  owner,  is  regarded  as 
the  absolute  property  of  the  government;  therefore, 
the  former  must  pay  for  the  privilege  of  using  the 
ground.  According  to  this  principle  one  cannot  turn 
his  own  field  into  a  garden  or  orchard,  nor  can  he 
build  houses  upon  it,  nor  even  can  he  sell  it,  without 
the  official  permission  of  the  government.  The  law 
is  that  if  a  field  is  not  tilled  for  three  successive  years 
the  government  has  the  right  to  confiscate  it  and  sell 
it  to  others.  Because  of  the  absence  of  modern 
machinery  and  many  obstacles  in  the  way,  an  average 
farmer  can  cultivate  but  ten  or  twelve  acres  of  land. 
After  hard  labor  and  constant  watch  over  the  field 
from  the  tenderest  growth  to  the  harvest,  the  farmer 
is  not  allowed  to  use  any  part  of  the  products  until 
the  tither  has  measured  the  crop  and  taken  his  part. 
So  soon  as  the  threshing  is  over  an  agent  of  the 
tither  puts  his  stamp  all  around  and  over  the  piles  of 


130  ISLAM,  TURKEY  AND  ARMENIA. 

the  wheat  and  orders  the  farmer  to  watch  and  wait 
until  he  comes  again  to  measure  it.  In  the  mean- 
time the  farmer  has  no  bread  to  eat  and  no  oats  for 
his  stock,  and  is  obliged  to  borrow  at  a  rate  of  fifty  per 
cent  interest.  He  may  have  to  wait  for  weeks  and 
sometimes  until  late  in  the  autumn  watching  over  his 
crop  day  and  night  to  keep  off  the  cattle  and  robbers 
from  disturbing  "the  marks,"  in  which  case  he  will  be 
accused  of  stealing  and  must  lose  more.  When  the 
farmers  of  the  town  send  word  and  beg  the  tithers  to 
come  and  settle  the  business  the  rude  answer  is  "Ya- 
vash,  Yavash"  (slowly,  slowly).  When  they  do  come 
a  horror  fills  the  town,  farmers  are  accused  of  stealing, 
insulted,  beaten  and  condemned  for  so  much  damage, 
the  act  and  the  mode  of  execution  being  in  their  own 
hands.  After  the  alleged  damages  are  rectified  in 
their  own  fashion,  the  turn  comes  to  the  "legal  tithe, 
the  divine  right  bestowed  upon  the  Sultan,  the  suc- 
cessor to  the  prophet."  From  the  best  portion  of 
the  crop  the  right  of  the  government  is  secured. 

3.  Taxes  on  Herds  and  Flocks.  The  tax  levied 
upon  each  sheep,  etc.,  is  estimated  about  one-eighth 
of  the  entire  value  due  in  the  spring,  when  the  sheep 
sell  for  the  least  money.  As  a  hard  winter  passes, 
when  the  owner  of  the  flock  has  consumed  all  provisions 
and  left  nothing  to  pay  this  tax,  he  is  obliged  to  sell  a 
part  of  his  flock  for  only  one-third  of  the  price  they 
could  easily  get  in  the  autumn.  The  only  reason 
this  tax  is  demanded  in  the  spring  is  because  the 
number  of  the  sheep  and  goats  are  greatest  at  that 
time. 


TURKISH    TAXES.  131 

4.  Haraj  or  Zimmet.  This  tax,  demanded  of 
non-Moslems  only,  is  a  religious  tribute,  which  ac- 
cording to  the  Koran,  giaours  have  to  pay  for  their 
existence  and  their  " infidel  religious  rights."  Ac- 
cording to  this  doctrine  no  Christian  subject  can  be 
allowed  to  live  under  the  Mohametan  dominion  with- 
out humbly  surrendering  to  this  demand.  Under 
the  Turkish  rule,  which  is  the  best  representative  of 
the  Mohametan  institution,  this  tax  is  nominally  con- 
trasted with  the  military  service  of  the  Moslem  sub- 
jects, from  which  the  Christians  are  "exempt,"  or 
rather,  deprived.  This  is  an  annual  tax  imposed  upon 
every  male  member  of  the  non-Moslem  communities 
at  the  rate  of  two  dollars  each,  and  in  advance.  The 
Turkish  Government  believes  strictly  in  cash  business 
with  her  own  subjects,  leaving  all  delays  for  her 
transactions  with  the  foreigners.  This  tax  the  gov- 
ernment is  very  severe  and  prompt  to  collect.  The 
poor  who  are  not  able  to  pay  at  the  demanded  time 
are  insulted,  imprisoned,  beaten  and  even  tortured  in 
the  most  brutal  manner,  mentioned  under  the  head  of 
"The  Turkish  Prisons."  Their  property,  houses, 
caitle,  tool*,  even  bedding  and  common  utensils,  are 
forcibly  sold,  the  buyers  being  mostly  Mohametans 
or  the  officers  themselves.  This  tax  begins  at  birth 
and  goes  through  life.  Often  the  tributes  of  the 
dead  are  collected  from  their  relatives  or  churches 
for  several  years  after  their  death  until  a  new  census 
is  taken.  Many  persons  unable  to  pay  try  to  conceal 
themselves  from  the  sight  of  the  collector,  give  up 
their  work,  and  sometimes  their  home,  for  a  teni- 
orary  relief  at  least, 


132  ISLAM,  TURKEY  AND  ARMENIA. 

5.  Taxes  on  Trade.  Every  man  except  the 
farmer  is  expected  to  follow  a  trade,  hence  a  tax  levied 
on  all  above  fifteen  years  of  age,  increasing  as  the  age 
advances.  The  supposed  gain  on  a  given  trade  is  de- 
termined by  the  authorities,  and  three  to  four  per 
cent,  demanded  whether  the  person  follows  his  trade 
during  the  year  or  not;  hard  times  and  failure  in 
business  excuse  no  one. 

Besides  the  above  taxes  there  are  various  fees  and 
dues — duty  on  merchandise,  fees  on  birth  and  mar- 
riage and  death  and  burial;  dues  on  building,  repair- 
ing, planting  and  change  of  residence;  dues  on 
traveling,  buying  and  selling.  Great  amounts  of 
money  are  of  ten  collected  for  the  "improvement  of 
the  roads  and  erection  of  public  buildings  and 
bridges,  but  no  one  can  see  where  such  roads  and 
buildings  are  or  ask  questions  about  them  without  being 
accused  of  rebellion,  which  means  imprisonment, 
torture  and  loss.  Frequently  a  general  announcement 
is  circulated  all  over  the  country  declaring  urgent 
needs  of  the  government  and  demanding  immediate 
response  for  this  "obligatory  help,"  as  it  is  called. 
Well-to-do  persons,  especially  among  the  Christians, 
are  forced  to  share  in  this  involuntary  virtue. 


CHAPTER  XVIII. 

THE    ABUSES    IN    TURKISH    RULE. 

Here  lies  one  of  the  curses  of  Turkish  Government. 
Many  things  are  tolerably  good  on  paper,  but  the 
actual  practice  never  harmonizes  with  the  written  law 
in  Turkey.  The  ignorance  and  unworthiness  of  the 
officers  may  be  one  of  the  reasons  of  this  misery, 
but  the  greatest  defect  lies  in  their  principle  and 
character. 

1.  Bribery.  The  majority  of  the  offices  are 
merely  sold  to  those  who  bid  the  highest.  A  cadi 
(judge),  for  example,  cannot  stay  in  the  same  country 
more  than  twenty-seven  months  at  one  time,  during 
which  period  he  gets  about  $1,000  for  his  whole 
service.  No  cadi  can  have  a  position  without  first 
paying  to  the  higher  authorities  at  Constantinople 
an  average  sum  of  $800,  sometimes  as  much  as  his 
whole  salary.  This  mutual  agreement  upon  bribery 
and  unjust  taxation  is  understood  in  all  departments 
of  the  government  and  the  nominations  settled 
accordingly.  Offices  are  bought  and  services,  just  or 
unjust,  are  sold  for  the  highest  price. 

Every  officer  has  a  nominal  salary,  yet  many  weeks 
and  months  may  pass  during  which  they  cannot 
receive  a  single  payment;  yet  they  all  keep  their  places, 
live  luxuriously,  accumulate  wealth  and  never  fail  to 
pray  for  the  prosperity  of  "the  Sultan,  the  crown- 

133 


134  ISLAM,  TURKEY  AND  ARMENIA. 

giver  of  the  princes  of  the  world,"  under  whose 
protection  the  wolves  are  set  loose  upon  the  lambs. 

No  man  expects  to  transact  business  or  receive 
attention  in  a  Turkish  court  without  bribery.  The 
well-known  Turkish  proverb  is  that,  "  As  soon  as  the 
bribery  enters  the  door  the  justice  escapes  from  the 
window."  The  doors  and  the  windows  of  Turkish 
courts  are  kept  open  day  and  night  for  this  accursed 
draft. 

In  a  great  many  instances  the  bribery  is  practiced 
at  the  expense  of  the  central  government.  The  mer- 
chants save  more  by  having  goods  pass  through  this 
bribery  channel  than  by  the  ordinary  way.  A  fewmeji- 
diehs  (dollars)  given  to  an  officer  or  two  under  the  name 
of  "bakshish"  (present),  will  save  $40  to  $50. 
Many  forbidden  books  and  papers  enter  the  country 
and  circulate  widely  through  bribery.  Many  build- 
ings and  repairs  are  allowed  through  the  same  means. 
In  fact,  if  the  officers  would  regard  the  law  and  the 
orders  more  than  bribery,  50  per  cent,  of  the  trans- 
actions in  various  lines  of  business  would  be  impos- 
sible, especially  for  the  Christians.  It  is  the  opinion 
of  the  writer  that  bribery,  though  detrimental  to  the 
interests  of  the  central  government,  is  the  only  good 
thing  in  the  whole  machinery  of  the  corrupt  rule. 
The  Sultan's  government  has  for  several  years  posi- 
tively forbidden  the  granting  of  pass-ports  to  Christians 
for  foreign  ports,  with  repeated  orders  for  arrest  and 
imprisonment  of  those  who  allow  them  to  pass ;  yet 
bribery  has  kept  the  ports  open  for  those  who  could 
afford  to  pay  from  $3  to  $300. 


ABUSES    IN    TURKISH    RULE.  135 

2.  The  Robbery  by  the  Sultan's  Officers.  The 
most  important  question  in  the  mind  of  every  officer 
is  not  the  welfare  of  the  government  or  of  the  peo- 
ple, but  to  devise  a  new  plan  to  draw  more  money 
for  themselves  regardless  of  the  mode  or  the  conse- 
quences.  Pasha  Effendi  (the  governor)  plans  with 
kaimakam  beys  (the  mayors)  to  blackmail  some 
wealthy  Armenian,  or  Greek  or  Jewish  merchant, 
which  never  fails  in  resulting  a  goodly  sum  for  our 
guardian  of  justice. 

The  police  department  is  evidently  known  as  the 
partner  of  thieves  and  the  president  of  the  socie- 
ties of  highwaymen.  If  you  have  some  property 
stolen  and  feel  anxious  to  get  it  back,  make  a  skillful 
application  to  the  chief  of  the  police  and  pay  some- 
thing, say  half  the  price  of  your  loss,  "as  the  gov- 
ernmental expenses  for  the  search  in  the  town  and 
the  expedition  about,"  and  you  will  be  sure  nine 
in  ten  to  succeed. 

The  zaptiehs  go  from  khan  to  khan  (Turkish  hotel) 
and  seize  the  strangers  or  travelers  and  inquire  about 
their  regular  license  of  trade.  If  they  are  able  to 
show  it  they  are  asked  to  present  the  official  receipt 
of  the  payment  of  the  current  year.  If  they  do  this 
they  are  demanded  to  show  that  of  the  last  year,  and 
if  they  can  do  so  then  are  required  to  prove  they 
are  the  persons  they  call  themselves.  When  that  is 
done  the  officer  takes  a  paper  out  of  his  pocket 
and  says :  "You  are  to  be  arrested  and  sent  to  such 
a  place.  Here,  I  have  the  order  (giving  your  descrip- 
tion), 'dark  hair,  medium  size  and  round  face;  '  you 


136  ISLAM,  TURKEY  AND  ARMENIA. 

are  the  man  I  was  after  for  three  weeks,  and  during 
this  period  a  dozen  telegrams  were  received  about 
you.  Get  up,  now,  you  dog  giaour!  You  are  a 
member  of  those  secret  societies  which  are  plotting 
against  the  highest  wealth  "  (government).  By  this 
time  the  whip  is  at  work,  and  it  will  not  stop  unless 
one  mejidieh  or  two  is  slipped  into  the  officer's  hand. 

At  the  custom  house  the  goods  are  roughly  handled 
and  spoiled.  Photographic  plates  and  drugs  are  ex- 
posed to  light  with  the  excuse  of  ascertaining  whether 
there  be  any  dynamite  concealed  in  the  case.  Many 
watches,  jewels,  fountain  pens,  etc.,  find  their  way 
to  the  examiner's  pockets,  their  empty  cases  being 
put  back  honestly  in  their  original  places.  The  eat- 
ables are  freely  consumed  by  the  officers  and  some- 
times carried  to  their  dinner  tables  at  home. 

The  government  itself  is  robbed  by  its  own  officers. 
In  one  of  the  provinces  the  government  had  a  bridge 
built  at  a  certain  town.  The  architect  of  the  said 
bridge,  an  Armenian  or  a  Greek,  brought  the  bill  of 
expenditure,  which  was  8,000  piasters.  The  mayor 
looked  over  it  and  with  great  anger  tore  it  in  pieces, 
to  the  surprise  and  terror  of  the  architect,  who  was 
ordered  to  be  taken  to  the  prison.  After  some  days 
a  sub-officer  came  to  the  jail  and  talked  with  the  ar- 
chitect and  informed  him  confidentially  about  the 
secret  of  the  mayor's  indignation  and  the  way  to 
appease  it.  Soon  another  bill  was  prepared  for  20,- 
000  piasters,  and  everything  was  all  right  with  the 
architect.  The  city  clerk  who  recorded  this  sum  had 
in  the  course  of  several  years  a  position  in  the  finance 


ABUSES    IN    TURKISH    RULE.  137 

department  at  the  capital,  and  saw  one  day  that  the 
same  amount  had  been  raised  to  80,000  piasters  be- 
fore it  reached  there.  This  is  but  an  illustration  of 
daily  and  universal  practice  of  the  Turkish  officers. 

3.  Delay.  Delay  is  one  of  the  proverbial  char- 
acteristics of  the  Turkish  rule.  The  words  "yavash, 
yavash"  (slowly,  slowly),  and  "gelen  hafta"  (next 
week),  are  the  constant  utterance  and  the  habitual 
motto  of  every  officer  throughout  the  empire.  The 
Occidentals,  though  aware  of  the  Turks'  "deceit  and 
delay,"  have  not  yet  fully  realized  its  depth.  The 
crafty  sultans  played  wonderful  tricks  in  deceiv- 
ing the  European  governments  with  their  mysterious 
"yavashes,"  and  the  Government  of  the  United 
States  may  keep  receiving  the  same  endless  answer 
to  its  mild  claims  of  indemnity  for  the  mission  pro- 
perties destroyed  by  the  soldiers  of  the  Sultan.  The 
Turks'  "next  week"  will  never  come  unless  the 
language  of  gunpowder  is  used  by  Uncle  Sam,  as 
that  is  the  only  language  the  unspeakable  Turk  un- 
derstands. 

Electricity,  so  swift  in  its  traveling  throughout 
Europe  and  America,  seemingly  has  lost  its  nature  in 
Turkey.  A  message  sent  by  telegraph  to  a  distance 
of  only  twenty  or  thirty  miles  sometimes  takes  one 
or  two  days  to  reach  its  destination.  The  postal 
service  is  an  eminent  specimen  of  the  Turkish 
promptness  in  business.  The  cities  of  20,000  or 
50,000  inhabitants  receive  mail  but  once  a  week,  if 
they  receive  any,  and  that  on  the  condition  of  entirely 
fair  weather.     The  mail  may  arrive  late  in  the  after- 


138  ISLAM,  TURKEY  AND  ARMENIA^ 

noon  simply  because  the  drivers  stopped  for  some 
rest  in  a  coffee-house  on  the  route,  and  the  policy  of 
"yavash,  yavash,"  detained  them  for  several  hours; 
and  when  they  reach  the  city  in  the  afternoon,  say 
three  or  four  o'clock,  the  officials  put  the  mail  bags 
away  for  the  next  morning  and  the  anxious  waiters 
(mostly  merchants)  are  sent  back  because  the  post- 
master declares  "  ajeleh  yock;  yavash,  yavash" 
(there  is  no  hurry;  slowly,  slowly).  The  writer 
once  received  mail  four  days  after  its  arrival  in  the 
city.  Registered  letters  are  delivered  later  than  the 
others  as  a  rule. 

On  the  ordinary  business  days  the  members  of  the 
Turkish  court  come  late  and  irregular.  The  ice  cream 
sellers  are  always  ready  at  the  hall  of  the  court  in  hot 
weather  and  the  coffee  pot  is  there  m  the  winter. 
The  shoemaker  comes  at  the  office  hour  to  get  the 
measure  of  the  cadi's  foot;  the  tailor  comes  to  fit  the 
coat  of  the  chief  clerk.  Soon  a  dervish  enters  the 
courtyard  and  begins  his  work  of  singing,  as  "Padi- 
shah does  not  lodge  in  a  palace  unless  it  is  well 
finished ;  no  man  can  reach  to  the  truth  unless  he  is 
far  from  the  world."  Before  he  has  finished  his 
verses  a  mob  may  rush  in  dragging  a  Jew  or  a  Chris- 
tian who  is  accused  of  having  cursed  a  mollah's  turban 
or  Mohamet's  tomb,  which  may  cause  such  an  uproar 
as  to  consume  the  whole  day  and  cost  much  money 
to  the  falsely  accused  giaour. 

Fridays  and  Sundays,  the  two  weekly  holidays,  are 
the  best  pretexts  to  put  the  engagements  off.  If 
Ramazan  (the  fasting  month)  is  near  you  can  not 


ABUSES  IN  TURKISH  RULE.  139 

expect  anything  done  this  side  of  Bairam  (great  fes- 
tival at  the  end  of  Ramazan).  If  the  governor  of 
the  province  is  expected  the  next  week  the  machinery 
of  public  affairs  in  the  court  is  stopped  and  the  at- 
tention of  all  directed  to  the  sweeping  of  the  streets 
and  arranging  about  his  entertainment,  and  trying  to 
make  a  good  collection  of  taxes  with  this  pretext. 

Traveling  in  Turkey  is  constantly  interfered  with 
and  delayed;  the  travelers  are  stopped  on  their  way 
in  many  guard  stations  and  are  cross-examined, 
especially  if  they  be  Christians;  often  retained  for 
several  days  with  the  excuse  of  inquiry  by  telegraph, 
and  sometimes  sent  back;  and  are  often  tied 
hands  and  feet  and  sent  to  prison,  as  the  fancy  of 
the  officer  may  dictate  and  the  supposed  wealth  of 
the  accused  may  suggest. 

One  exception  to  this  rule  of  delay  must  be  men- 
tioned— that  when  the  unspeakable  Turk  unsheathes 
his  "dripping  sword"  to  cut  off  the  heads  of  "dog 
giaours"  in  the  name  of  "Allah  the  Compassionate 
and  His  Apostle"  and  by  command  of  the  all-power- 
ful Padishah — he  forgets  the  words  "yavash, 
yavash;"  his  thirst  for  human  blood  pushes  him  to 
extreme  activity  and  madness. 


CHAPTER  XIX. 

THE    TURKISH    CENSOESHIP. 

One  of  the  most  ridiculous,  injurious  and  deliberate 
movements  against  liberty  is  the  present  system  and 
practice  of  Turkish  censorship.  It  shows  the  ignor- 
ance of  the  ruling  race,  the  severity  of  the  enslaved 
officers  and  the  miserable  condition  of  the  oppressed 
people. 

1.  The  Censor.  An  infidel  Turk,  or,  it  may  be  a 
Christian  subject,  a  wretched  slave  to  the  arbitrary 
will  of  his  ruler,  is  appointed  and  forced  to  examine 
all  the  publications  and  report  the  result  to  the  higher 
officer.  Such  a  one  must  be  acquainted  with  the 
languages  of  the  country,  also  with  French,  and 
especially  with  English,  which  is  supposed  by  the 
Turk  to  be  the  most  dangerous  means  of  circulating 
the  seeds  of  freedom. 

We  are  in  a  large  provincial  city,  the  weekly  mail 
has  come,  all  the  books,  newspapers  and  letters  for 
Christians  are  brought  before  the  Pasha  (governor), 
to  be  examined  before  their  delivery.  The  stern 
Pasha  is  in  his  arm-chair  smoking  his  cigarette,  several 
officers  are  before  him  to  attend  his  excellent  will. 
The  examiner,  most  probably  a  Christian  young  man, 
is  called  and  seated  between  the  Pasha  and  the  watch- 
ing officers.  The  mail-bag  is  emptied  upon  the  floor, 
and  everything  is  handed  one  by  one  to  this  young 

140 


TURKISH    CENSORSHIP.  141 

man  for  examination.  His  eyes  are  upon  the  paper, 
and  all  other  eyes  are  upon  him  closely  watching 
him,  not  to  miss  any  chaDge  of  expression  on  his 
face.  The  Pasha  says,  "What  is  that  paper?"  The 
examiner  says,  "London  Times."  "Oh!  the  cursed 
paper,  we  are  ordered  to  withhold  it;  give  it  to  me." 
"What  is  the  next?"  "Independent."  "What 
does  that  name  mean?"  "It  means,  not  subject  to  the 
control  of  others."  "Why,  that  must  be  a  revolu- 
tionist paper ;  let  me  have  it  too."  "What  is  this 
one?"  "Science."  "Read  the  contents,"  "*  *  * 
New  Discoveries  in  Bagdad,  the  capital  of  the  ancient 
Assyria."  "Cut  that  article  and  give  it  to  me.  What 
is  that  other  one?'  "The  Cougregationalist." 
"What?"  "The  Con-gre-ga-tion-al-ist."  "Cursed 
be  that  long  name ;  to  whom  is  it  directed?"  "To 
Mrs.  Cornellia  Statenville."  "Who  is  that  devil- 
named  man?"  "She  is  a  missionary,  a  hat-wearer." 
"Curse  their  hats;  what  is  next?"  "An  Armenian 
paper  published  in  Constantinople."  "Let  me  see 
the  seal  of  the  press-official  *  *  *  Six  copies  in  one 
bundle.  Oh!  crafty  hogs!  they  don't  pay  their  taxes, 
and  sit  together  and  read  six  papers  in  one  week  and 
learn  rebellion  against  the  Highest  Wealth  (Turkish 
Government).  Put  it  in  the  bag  and  pass  to  the 
letters.  Be  careful  now,  I  had  a  telegram  that 
giaours  are  trying  to  pass  arms  in  air-ships  (balloons)  ; 
there  must  be  something  in  these  letters  about  that 
satanic  scheme."  The  letters  are  examined  with 
greater  care,  and  woe  be  unto  him  in  whose  letter 
any  shadow  of  suspicion  is  imagined. 


142  ISLAM,  TURKEY  AND  ARMENIA. 

2.  Censorship  of  Press.  The  manuscript  of  any 
book  must  go  to  the  press-officer,  who  is  the  president 
of  a  committee  charged  with  the  sacred  duty  of 
ruling  over  the  thoughts,  speeches  and  writings  of 
millions  of  human  beings.  The  same  transactions 
must  be  repeated  before  each  edition  of  the  same 
book.  There  were  so  many  books  officially  sanctioned 
five  to  fifteen  years  ago  that  they  are  confiscated  and  pro- 
hibited now.  This  shows  that  the  burden  of  tyranny 
is  growing  heavier.  All  the  books  sent  from  foreign 
countries  must  go  to  the  same  office,  be  carefully 
examined  and  withheld  if  some  injurious  thing  is 
imagined.  Any  kind  of  history,  geography,  even 
cyclopedias  containing  articles  about  Armenia,  Turkey, 
Mohametan  religion,  etc.,  are  confiscated. 

All  the  unofficial  newspapers,  Moslem  or  non- 
Moslem,  must  be  published  in  Constantinople,  and 
each  proof-sheet  of  every  paper  must  first  go  to  the 
censor  in  order  to  be  examined  and  corrected,  and 
detained  if  he  deems  proper.  On  every  occasion  of 
the  Sultan's  anniversary,  or  of  the  commencement 
services  of  the  government  schools,  the  papers  are 
expected  and  even  demanded  to  give  full  pages  in 
praise  of  the  wisdom  and  mercy  of  the  Saltan  in  the 
official  style  of  the  palace  slaves.  "The  late  Shah  of 
Persia  has  died  of  dropsy."  "M.  Carnot,  of  France, 
has  suddenly  died  of  heart  disease."  Many  viziers 
who  have  been  strangled  in  the  palace  were  reported 
in  the  papers  as  "died  a  natural  death  from  sickness 
to  which  he  was  subject  a  long  time,  and  in  spite  of 
all  the  skill  of  the  doctors  could  not  be  saved."  These 


Turkish  censorship.  143 

false  reports  are  in  all  the  papers,  religious,  scientific 
or  political;  they  are  forced  to  announce  these  things 
for  their  existence,  and  they  do  it  under  the  title  of 
"Official  News." 

'  The  endless  reports  of  these  last  Armenian  mas- 
sacres which  have  defiled  the  whole  country  from 
border  to  border,  did  not  pass  beyond  being  "a  small 
local  disturbance  in  such  a  place,  in  which  two 
Moslems  and  three  Armenians  were  killed,  and  which 
was  at  once  suppressed  by  the  soldiers  of  our  gracious 
Sultan."  " Cholera  has  broken  out  in  such  a  place, 
but  thanks  to  the  attempts  of  our  gracious  Sultan  it 
was  immediately  controlled  and  health  restored."  "A 
tremendous  earthquake  occurred  in  certain  places,  but 
thanks  to  the  endless  graces  and  wisdom  of  our  Sul- 
tan there  was  no  loss  of  life  but  three,  and  a  few 
wounded."  "This  year,  through  the  grrace  of  our 
Sultan,  the  crops  seem  to  be  excellently  good."  Thus 
the  unfortunate  country  with  all  its  population  and 
possibilities  is  flooded  by  the  overflowing  stream  of 
"the  endless  graces"  of  the  Sultan. 

3.  Other  Illustrations  that  Touch  Directly  on 
Religious  Liberty.  From  the  International  Sunday 
School  Lessons  of  1893  the  title  of  "Sorrow  in  the 
Palace"  (Esth.  4  :l-9),  was  suppressed,  because  there 
can  be  no  sorrow  in  the  Palace,  which  is  called  "the 
region  of  holy  happiness."  Also  the  titles  of  "Hope 
in  Distress"  (Psalms,  38:8-15),  "Wicked  Devices 
Frustrated"  (Psalms,  33:10-22),  and  many  others, 
were  ordered  to  be  left  out.  From  the  religious 
sonsrs    the    words    "crown,"  "throue  "  "fighting" 


144  ISLAM,  TURKEY  AND  ARMENIA. 

"fortress,"  "soldiers,"  "victory,"  "home-land," 
"trumpet,"  "kingdom,"  "enemy,"  "war,"  etc., 
are  all  stricken  out,  and  all  the  songs  expressing 
Christian  warfare  or  citizenship  or  union  are  canceled. 
The  printing  of  religious  books  has  been  objected 
to  once,  on  the  ground  that  after  having  been 
allowed  to  have  the  Bible  the  Christian  subjects  have 
no  need  of  other  books.  Copies  of  "Pilgrim's  Pro- 
gress" were  confiscated  with  the  idea  that  they  show 
to  the  Christian  subjects  some  way  to  escape  from 
Turkey  to  a  Christian  land,  from  the  City  of  De- 
struction to  Heaven — not  an  incorrect  comparison, 
however.  "The  Letters  to' Families"  was  stopped 
with  the  thought  that  it  might  contain  something 
against  the  government,  as  it  bears  the  name  "let- 
ters." A  booklet  called  "The  Epistle  to  the  Gala- 
tians"  was  supposed  to  be  a  special  secret  letter  to 
the  Christians  in  Galata  (a  quarter  in  Constantinople 
and  a  center  for  Armenians),  and  the  book  was 
stopped.  The  policemen  were  sent  to  the  Christian 
church  at  Galata  to  arrest  St.  Paul,  who  speaks  so 
deliberately  about  "the  deliverance  of  this  present 
evil  world,"  and  advises  his  men  to  "  stand  fast  in  the 
liberty,  and  be  not  entangled  again  with  the  yoke  of 
bondage."  It  took  much  effort  and  trouble  to  con- 
vince  and  send  these  men  back,  who  were  more  fool- 
ish than  the  ancient  Galatians. 

The  abject  ignorance  and  malice  of  the  censor  is 
best  illustrated  by  the  following  fact:  When  he  saw 
in  an  English  book  "  H2  O,"  the  formula  of  water 
(two  hydrogen,  one  oxygen),  he  supposed  it  to  be  a 


TURKISH    CENSORSHIP.  145 

secret  emblem  against  the  Turkish  Government,  and 
after  long  meditations  and  consultations  he  solved  it 
to  mean  "Hamid  the  2nd  (present  Sultan)  is  zero!  " 
and  he  insisted  that  he  was  correct  in  his  discovery. 
The  dark  shadow  of  ignorance,  the  nest  of  all  in- 
iquities, is  the  resting  place  where  "the  pearl  of 
ages"  is  very  anxious  to  hide  himself  and  his  sub- 
jects, in  spite  of  the  enlightenment  of  this  century. 
The  Moslem  population  is  the  same  stupid  and  lazy 
Tartaric  race — only  they  so  surpass  their  fathers  in  the 
addition  of  hellish  horrors  upon  horrors  as  to  put  the 
devil  in  the  shade.  They  show  no  sign  of  conscious- 
ness of  their  wretched  condition.  Some  individual 
sparks  glowing  here  and  there  are  at  once  put  out 
and  the  national  suicide  still  goes  on,  and  the  suffer- 
ing of  the  Christian  subjects  can  never  be  realized. 
Under  all  their  bondage,  intellectual  slavery,  black- 
mailing, poverty  and  persecution  they  are  groaning 
for  liberty.  But,  alas  !  the  world  seems  totally  deaf 
to  their  cries  and  sighing!  It  is  a  mystery  of  Divine 
Providence  how  the  Darkness  should  be  permitted  to 
rule  the  Light,  and  a  greater  mystery  that  the  most 
civilized  nations  and  governments — the  supposed 
champions  of  Liberty — would  take  such  a  barbarous 
nation  as  the  Turks  for  their  friend,  and  such  a 
tyrant,  the  greatest  enemy  of  Christian  civilization, 
for  their  ally ! 


CHAPTFE  XX. 

TURKISH    HAREM. 

1.     Turkish   Harem,    which    means    "the    sacred 
place,"  is  the  name  given  to  the  ladies'  department  in 
the  Mohametan  home,  where  no  man  is  allowed  to  enter 
witliout  special  permission  from  inside   unless   he  is 
the    husband,    father,    brother,     son,     grandfather, 
grandson,  uncle — in  short,  one  of  the  nearest  relatives 
who  could  not  legally  marry  the  women  in  the  harem. 
In  case  of  a  stranger's  inevitable  visit  each  woman  over 
twelve  to  thirteen  years  of  age  must  cover  her  face. 
The  visitor's  duty  is  to  stop  at  the  outside  of  the  gate 
and  knock,  saying,  "  Take  your  veils,"  and  wait  for 
the  response  from  inside.     The  houses  in  Turkey  are 
surrounded  by  a  strong  thick  wall,  at  least  ten  to 
twelve  feet    high,  having    only    one    gateway    for 
entrance,  which  is  kept  closed  and  bolted.     Some- 
times the  husband  locks  it  in  the  morning   and  takes 
the  key  with  him  to  his  business  place.     Wealthy 
people  have  their  special  department  for  men  entered 
by  a  separate    gate,  and   receive    their  visitors   and 
guests  in  this  department,  which  is   called  "  Selam 
lik."     A  doctor's  visit  to    a    harem,  which  is  very 
seldom  among  Moslems,  is  regarded  as  an   exception 
for  the  harem  law?  according  to  the  decree  of  the 
Koran  that  "Necessities    modify   the   prohibition." 
The  ladies  of  the  Imperial  Palace  were  lately  vacci- 

146 


TURKISH    HAREM.  147 

nated  by  doctors,  stretching  out  their  arms  through 
a  hole  in  the  partition  between  the  two  departments. 
The  internal  management  of  the  harem  is  sometimes 
left  to  colored  eunuchs,  but  commonly  the  mother- 
in-law,  or  in  her  absence,  the  chief  hanum  (lady  of 
the  harem)  has  its  charge.  Cooking  is  done  in  the 
harem,  and  the  dishes  are  sent  to  the  men's  depart- 
ment through  a  revolving  closet  in  the  partition  wall 
and  served  by  male  waiters.  The  inside  of  the  harem 
yard  must  not  be  seen  from  any  house  near  or  far; 
hence  the  law  for  buildings,  especially  for  windows, 
is  very  strict,  and  the  exterior  of  the  houses  have  the 
appearance  of  an  ancient  castle  wall.  As  the  mina- 
rets upon  which  the  muezzin  crier  calls  the  believers 
to  worship  are  always  higher  than  the  neighboring 
houses,  the  women  must  conceal  themselves  in  the 
house  until  the  crier  makes  his  brief  tour  around  the 
minaret.  Very  often  blind  men  or  children  are 
employed  in  this  service,  and  men  of  ugly  voice  are 
preferred  by  many  pious  Moslems,  that  their  wives 
may  not  be  attracted  and  tempted  to  come  out  of 
their  inner  apartments.  Some  exceedingly  fanatic 
Turks  do  not  allow  even  the  Christian  women  to  enter 
their  harems.  Blind  men,  idiots,  eunuchs,  and  some- 
times the  old  domestic  stewards,  are  allowed  in 
harems. 

2.  Polygamy  Among  the  Turks.  Any  Moslem 
who  can  afford  may  have  four  wives  in  legal  mar- 
riage, and  may  have  as  many  concubines  as  he  can 
purchase  or  capture.  The  present  Sultan — not  the 
most  intemperate  of  the  Ottoman  rulers — is  said  to 


148  ISLAM,  TURKEY  AND  ARMENIA. 

have  1,500  women  in  his  harem.  By  the  Mohame- 
tan  sacred  law  all  the  women  in  the  empire  belong  to 
the  prophet  and  his  successor  on  the  throne.  As 
the  majority  are  not  able  to  support  many  wives  they 
must  be  content  with  a  few  on  this  side  of  the  grave, 
cherishing  the  hope  that  they  will  have  many  in  the 
future  paradise.  Some  rich  men,  however,  prefer  to 
have  only  one  or  two  wives,  because  of  the  habitual 
discord,  extravagance  and  crimes  in  the  larger  harems, 
where  jealousy,  slander  and  constant  quarreling  are 
the  daily  practice  of  the  "  muminehs,"  the  faithful 
women. 

Marriage  is  regarded  a  religious  necessity,  hence 
every  man,  even  the  poorest,  the  maimed  and  the 
crazy,  are  encouraged  to  marry,  very  often  the 
expenses  for  wedding  being  paid  by  a  wealthy  aga  or 
well-to-do  neighbors.  Their  motto  is,  "A  dog  can 
drag  a  hide  anyhow;"  that  is,  a  man  can  support  a 
wife  anyhow.  They  also  say,  ''When  a  person  is 
created  his  supplies  also  are  created  with  him,"  and 
they  feel  very  content  with  what  they  may  have  by 
working  the  least.  They  marry  nearer  relatives  than 
the  Christians  do.  A  man  must  marry  his  deceased 
brother's  wife  or  wives  for  the  sake  of  preserving 
the  family  inheritance. 

3.  The  Situation  of  Turkish  Women.  A  man 
may  divorce  his  wife  by  simply  desiring  to  do  so; 
no  reasonable  cause  is  demanded  of  him.  A  woman 
can  never  demand  a  divorce,  no  matter  how  cruel 
and  unfaithful  her  husband  may  be ;  she  may 
be    permitted  to  live    separate    if    she    can    afford 


TURKISH    HAREM.  149 

it.  Hence,  the  only  possible  way  to  get  rid  of 
a  bad  husband  is  to  irritate  him  until  he  asks  for  a 
divorce.  There  is  one  point  favorable  to  women — 
that  a  husband  can  not  get  a  divorce  unless  he  first 
pays  the  dowry  he  promised  to  his  wife,  according  to 
their  wealth  and  rank,  differing  from  ten  to  one 
thousand  dollars,  or  more.  The  "sheri,"the  legal 
branch  of  the  government  which  attends  to  marriages 
and  divorces,  takes  great  care  on  this  point  to  secure 
and  protect  the  wife's  right.  A  Mohametan  may, 
and  often  does,  marry  and  divorce  the  same  wife  three 
times  by  usual  transactions  of  the  "sheri"  and  by  the 
consent  of  the  woman,  but  not  the  fourth  time  unless 
the  woman  is  married  by  another  man  and  also  divorced 
by  his  free  will.  If  a  thrice  divorced  wife  is  not 
already  married  by  another  man,  and  if  both  parties 
desire  a  re-union  in  marriage,  the  demand  of  the  law 
is  to  find  another  man  to  marry  this  woman  and 
divorce  her  legally,  which  the  poor  or  the  crazy  people 
will  do  for  the  sake  of  money.  In  some  instances, 
however,  the  man  who  was  thought  crazy  proves  him- 
self to  be  so  sane  as  to  keep  the  wife  for  himself  or 
demands  a  very  large  sum  for  the  desired  divorce, 
for  which  the  law  does  not  force  him.  If  a  wife  be 
guilty  of  impurity  in  matrimony  her  husband  has  the 
right  to  have  her  imprisoned  by  the  government  for 
life,  or,  as  the  Koran  says,  "until  she  finds  some  di- 
vine help  to  make  her  escape."  The  children  born 
of  a  divorced  wife  can  never  be  deprived  of  the 
right  to  inherit  their  father's  property,  even  if  they 
are  allowed  to  live  with  their  mother,  in  which  case 


150  ISLAM,  TURKEY  AND  ARMENIA. 

the  man  is  forced  to  pay  his  children's  living  until 
the  boy  is  seven  years  old  and  the  girl  nine. 

4.  The  Rights  of  Turkish  Women.  Mohamet, 
being  very  fond  of  his  mother  (who  was  widowed 
soon  after,  or,  according  to  others,  just  before  the 
birth  of  the  only  child)  has  repeatedly  ordered  honor 
and  mercy  towards  mothers,  especially  widowed 
mothers.  "No  man,"  the  Mohametan  law  says, 
"can  repay  the  merit  of  his  mother,  even  if  he  could 
carry  her  on  his  back  all  the  way  to  Kabeh,"  the 
holy  temple  in  Mecca. 

But  the  same  law  evidently  ranks  woman  lower 
than  man  by  limiting,  for  example,  her  legal  rights. 
An  heiress  can  only  get  the  half  proportion  of  inher- 
itance that  an  heir  of  the  same  relation  may  get.  The 
wife  can  only  get  one-fifth  of  the  property  of  her  de- 
ceased husband  if  he  has  bodily  heirs  from  her  or 
from  a  former  wife.  A  woman  can  never  claim  a 
divorce  nor  make  an  objection  if  her  husband  marries 
three  wives  more  and  desires  to  keep  concubines. 
During  the  husband's  lifetime  the  wife  has  no  claim 
on  his  movable  or  immovable  properties,  only  her 
dowry  and  personal  ornaments  and  clothing  presented 
to  her.  The  consequences  of  the  limitation  of  family 
rights  are  mutual  hatred,  unfaithfulness,  crime,  and 
a  general  degradation  of  woman.  Women  are  not 
allowed  to  attend  mosques  for  the  daily  prayers ;  they 
may  have  them  in  the  harem.  In  the  month  of 
Raniazan,  the  fasting  month,  they  are  permitted  to 
go  to  the  mosque,  but  must  enter  from  a  special  small 
back  door  and  sit  in  a  gallery  enclosed  by  a  thick 


TURKISH    HAREM.  151 

lattice  work.  They  can  never  attend  social  entertain- 
ments unless  given  by  nearest  relatives.  They  are 
never  allowed  to  sit  at  the  same  table,  even  with  their 
fathers,  brothers  and  husbands,  if  there  be  a  guest 
in  the  house.  When  they  go  oat  of  their  gates  they 
must  put  on  a  long  gown  and  a  thick  veil.  If  they 
go  with  their  father,  brother  or  husband,  which  is 
very  seldom,  they  must  walk  behind.  The  best  part 
of  the  road  must  always  be  given  to  the  man.  In 
the  interior  of  the  country  if  women  see  a  rich  man 
or  an  official  coming  they  must  sit  on  the  floor  and 
turn  their  face  to  the  wall  until  "His  honor"  is  past. 

In  villages,  these  harem  ceremonies  are  not  practi- 
cable, but  the  condition  of  women  is  far  worse. 
Their  husbands  have  already  purchased  them  by  pay- 
ing $10  to  $20  in  cash,  or  an  ox  or  a  few  sheep,  or 
some  pieces  of  carpets  or  rugs,  or  so  many  bushels  of 
wheat  or  barley.  Besides  the  common  work  of  the 
house  they  have  their  share  in  all  farming  work,  in 
sowing,  reaping  or  pulling  the  crop  wTith  their  hands, 
carrying  it  on  their  backs  and  threshing  it  under  the 
burning  sun,  which  takes  wreeks,  for  the  lack  of 
machinery.  In  such  places  it  is  a  universal  habit 
for  the  man  to  ride  on  his  horse  or  donkey,  and  the 
poor  woman,  often  barefooted,  walks  after  him.  At 
the  same  time  her  baby  (and  perhaps  the  cradle)  is 
strapped  on  her  back,  or  a  load  of  wood  or  other 
burden. 

The  Turkish  women,  especially  in  the  villages,  are 
very  free  and  quick  in  their  talks,  having  no  hin- 
drance   to    use  their    language.     So   you    can    hear 


152  ISLAM,  TURKEY  AND  ARMENIA. 

them  speaking  very  clearly  and  loud,  sometimes 
laughing,  sometimes  cursing  and  very  often  gossip- 
ing. When  they  meet  one  or  more  pretty  Armenian 
young  people  they  seldom  fail  to  say,  "May 
plague  strike  your  body,"  or  if  they  meet  a  Chris- 
tian funeral  procession,  "May  Allah  cause  you  all  to 
perish  at  once,"  or  call  loud  to  the  neighbor's  wife, 
"O,  Eniineh!  look  this  way,  a  giaour's  corpse  is 
going;  may  all  of  them  have  the  same  destiny  by 
allah,"  and  the  other  responds,  "Amen!"  During 
any  uprising  against  the  Christians  Turkish  women 
are  very  happy  and  always  shout  and  urge  the  men 
to  slaughter. 

5.  The  Titles,  and  Common  Sayings  about 
Women.  When  you  meet  with  a  friend  you  can 
never  ask  about  the  condition  of  the  women  in  his 
house  unless  you  have  close  relationship  with  the 
family;  then  you  must  say,  "  How  is  the  household  ?,: 
or  most  intimately,  "How  is  my  sister?"  or  my 
aunt  Emineh?"  And  he  replies,  "They  kiss  your 
hand."  If  a  man  speaks  about  his  wife  before  oth- 
ers, he  never  says  "My  wife"  or  "Mrs.  so  and  so," 
but  "the  people  of  the  house,"  "your  maid-ser- 
vant," "ash  carrier,"  "sweeper  of  the  house," 
"  the  mother  of  the  children,"  "your  sister,"  etc. 
A  woman  is  called  after  her  father's  name,  even  if 
she  be  married. 

Some  Turkish  proverbs  may  better  show  their  idea 
about  women:  "Woman  is  a  deficient  creature." 
"Woman  has  long  hair,  but  short  mind."  "Obey  a 
woman's  word  but  one  in  forty."      "Whip  must  not 


TURKISH    HAREM.  153 

be  far  from  woman."  "Do  not  walk  with  woman, 
else  you  will  suffer  calamity."  "Woman  is  the 
satan  of  man."  "May  allah  preserve  you  from  the 
evil  of  woman."  "Do  not  trust  the  friendship  of 
woman."  "Woman  has  no  religion."  "  She  leaves 
confusion  among  seven  quarters."  "  She  loads  seven 
houses  on  a  donkey  and  rides  also  upon  it."  "You 
woman-minded  fool!" 

They  have  numerous  stories  about  the  evils  and 
tricks  of  women.  They  say,  "Satan  made  a  bet 
with  a  woman  upon  a  pair  of  slippers  to  see  which  of 
them  could  cause  greater  confusion  in  the  world; 
and  they  began  the  work  among  the  families.  After 
some  time,  satan  being  convinced  of  woman's 
superiority  in  devices,  and  fearing  that  she  might  one 
day  harm  even  himself,  he  gave  up,  and  putting  the 
slippers  on  the  end  of  a  long  pole,  stretched  it  to  the 
woman,  being  afraid  to  go  near  her." 

6.  Turkish  Family  Discipline.  In  order  to  under- 
stand the  Turkish  character,  we  must  go  to  the  foun- 
dation, the  family  discipline.  They  have  no  idea  and 
no  word  for  home.  The  mother  has  not  her  proper 
position  in  the  family.  Filial,  fraternal  and  paternal 
love  is  not  nobler  among  them  than  it  is  among  the 
pigs — if  the  comparison  is  not  injustice  to  the  latter. 
The  jealousy,  slander,  quarrelling  and  crimes  among 
the  children  of  different  mothers  are  terrible  beyond 
imagination.  The  defect  of  the  Turkish  family  dis- 
cipline does  not  consist  simply  of  some  neglects,  but 
also  positive  inducements  to  corruption.  As  soon  as 
the  child  is  able  to  walk  and  talk,  he  is  given  to  the 


154  ISLAM,  TURKEY  AND  ARMENIA. 

hands  of  the  meanest  of  servants  (a  nurse)  to  take 
them  where  they  please,  to  teach  them  what  they 
know,  to  make  of  them  what  they  may.  When  they 
come  down  from  the  shoulders  of  these  first  teachers 
they  are  sent  either  to  schools  as  corrupt  as  Sodom, 
or  let  loose  in  the  streets  to  loaf  and  learn  the  accu- 
mulated corruption  of  the  community,  and  to  harm 
the  Christian  children  they  meet  in  the  streets.  If 
they  do  not  see  any  giaour  to  insult  and  beat,  they 
fight  with  each  other  and  curse  against  each  other's 
" faith  and  religion"  and  the  ancestral  graves,  etc., 
most  horribly.  When  several  Turks,  even  the  most 
noted  ones,  come  together  and  have  a  little  child 
among  them  their  chief  amusement  will  be,  without 
exception,  to  make  that  child  utter  vulgar  words  in 
his  broken  language.  The  father  of  the  child,  most 
probably  the  host  of  the  party,  would  say  to  him  : 
"Now,  my  boy,  swear  to  this  uncle's  beard,"  at  the 
same  time  helping  him  to  speak  the  necessary  words ; 
then  says,  "Swear  to  the  other  uncle's  turban," 
"to  that  yonder  uncle's  daughter,"  "to  this  young 
uncle's  sweetheart,"  etc.,  etc.  All  will  laugh  in 
concert  at  his  each  attempt,  and  praise  him  for  his 
smartness,  and  seriously  beg  long  life  for  him  from 
Allah. 


CHAPTER  XXI. 

TURKISH    COMMON    SCHOOLS. 

1.  A  Visit  to  a  Turkish  Common  School.  The 
first  thing  which  will  attract  the  visitor's  attention  is 
the  noise  produced  in  a  Turkish  school,  because  every 
pupil  must  study  his  lesson  with  a  loud  voice.  The 
exterior  appearance  of  the  building,  which  is  gener- 
ally attached  to  a  mosque,  has  nothing  worthy  to  be 
called  a  school  house— a  single  small  room,  with  very 
low  and  narrow  windows,  if  at  all.  During  the  cold 
weather  these  windows  are  covered  with  paper  or 
white  thin  cotton  cloth  instead  of  glass,  and  in  the 
hot  seasons  they  are  left  open  to  the  burning  sun 
without  any  shades,  unless  it  be  the  coats  of  the 
students  sitting  in  front  of  them.  There  is  no  chair 
or  desk,  or  anything  like  tables.  All  the  children  are 
sitting  flat  on  the  floor,  on  coarse  mats  or  bare  boards, 
which  have  never  seen  washiug.  The  teacher  is  also 
sitting  on  the  floor,  on  a  small  hard  cushion,  and  a 
little  one-foot-high  box  before  him  for  his  table.  All 
the  boys  (for  no  girl  is  allowed  in  this  school)  keep 
small  turbaned  fezes  on  their  heads,  but  their  shoes 
or  wooden  slippers  are  left  at  the  front  door.  All 
the  pupils  are  repeating  their  lessons  in  a  loud  voice, 
which  is  stimulated  every  six  or  seven  minutes  by  the 
coarse  howling  of  the  long-bearded,  large-turbaned 
and  wide,   loose-robed   man,   whom  for  convenience 

155 


156  ISLAM,  TURKEY  AND  ARMENIA. 

we  shall  call  Hoja  effendi,  the  lord  teacher.  These 
frequent  howlings  are  generally  accompanied  with  a 
hard  stroke  of  a  four-foot-long  heavy  stick  upon  the 
floor  its  full  length,  and  often  with  vulgar  words. 

We  can  never  expect  to  see  anything  like  maps, 
black-boards  or  other  school  furniture,  but  onlv  a 
dirty  and  badly  torn  pamphlet  in  each  pupil's  hand, 
in  which  are  some  extracts  from  the  Koran  in  the 
Arabic  language,  which  the  Turkish  children  do  not 
understand.  No  geograph}r,  arithmetic,  natural  or 
unnatural  science ;  and  no  writing,  class  system  or 
programme;  but  beginning  from  the  right  hand  of 
the  teacher  each  pupil  must  come  separately  and 
kneel  down  before  him  on  the  bare  floor,  and  after  a 
solemn  denunciation  of  "Satan  the  Instigator,"  and 
recognition  of  "the  name  of  Allah,  the  most  merci- 
ful," must  repeat  his  lesson  with  a  louder  voice  and 
chanting  tone,  all  the  time  swinging  the  body  to  and 
fro.  As  an  approval  of  the  recitation  the  teacher 
will  simply  say  "Hum!"  two  or  three  times  in  every 
line,  or  sometimes  for  every  single  word,  even  for 
every  syllable  if  the  pupil  is  spelling.  After  one  or 
two  hundred  shut-mouthed  "hums!"  and  an  uncer- 
tain number  of  scornful  corrections,  the  so-called 
lesson  comes  to  its  end  and  the  next  pupil  is  called. 
Of  the  disapproval  or  complimentary  words  that  pour 
out  from  the  mouth  of  the  Haja  effendi,  the  following 
are  comparatively  milder  ones:  "Donkey,"  "Donkey- 
headed,"  "Frozen-brain,"  "Stiff-skulled,"  "Lazy 
donkey,"  "Blind  hog,"  "Lame  dog,"  "Crippled 
bear,"  according  to  the  bodily  defects  of  the  children ; 


TURKISH   COMMON    SCHOOLS.  157 

"My  lamb,"  "Crazy  kid,"  "Sly  fox,"  "My  lion," 
"Black  lion,"  "  Black  calf,"  "My  son,"  "My 
father,"  "My  brother."  In  ten  minutes  he  may 
call  the  same  boy  "Donkey"  and  "My  brother," 
according  to  the  demand  of  the  circumstances. 

2.  The  Piety  of  the  Hoja  Effendi.  Let  us  not  for- 
get to  say  that  our  "lord  teacher"  has  also  the 
charge  of  the  muezzin  crier,  and  the  leadership  in 
public  prayer  of  the  mosque.  It  is  about  noon  ;  the 
children  are  very  tired  of  sitting  and  crying  their 
lessons  since  the  sunrise,  also  feel  very  hungry  for 
food  and  for  mischief.  The  approach  of  the  "noon- 
bread,"  as  they  call  it,  makes  them  very  uncontrol- 
lable. The  teacher  cries  with  a  loud  voice  and  says, 
"You  hog-pigs!  you  begin  to  dig  the  ground  again. 
You  are  almost  perished  by  hunger,  Allah  may  grant 
me  to  see  you  all  perished  in  one  day.  No  more 
patience,  impatient  dogs !  Bring  the  copper  pitcher, 
let  me  have  my  ablution  for  noon-prayer,  and  then 
I  will  send  you  away;  you  better  had  gone  to 
'jehenem'  (hell)!  You  made  my  head  swell  by 
causing  me  to  speak  so  much  this  morning;  may  your 
heads  be  swelled  like  pumpkins  and  boiled  in  the 
kettle!  Bring  that  pitcher  to  me."  In  spite  of  the 
insulting  tone  of  this  habitual  lecture  the  pupils  run 
eagerly  to  fill  the  pitcher  with  cold  water  and  bring 
it  to  the  teacher.  The  teacher  cries,  "Ah!  you 
will  break  it;  that  is  a  heritage  to  me  from  my  grand- 
father; may  Allah  have  mercy  on  his  soul!  Be  care- 
ful, whosoever  breaks  that  pitcher,  by  my  religion 
and  faith,  I  will  surely  crush  his  skull.     You  black- 


158  ISLAM,  TURKEY  AND  ARMENIA. 

face  Satans,  you  are  in  a  hurry,  not  because  you  love 
me,  but  because  you  are  dying  to  slip  away  one 
minute  earlier;  may  Allah  grant  that  you  may  be 
paralyzed  in  your  houses  and  be  unable  to  come  here 
again.  Bring  the  pitcher  this  side.  *  *  *  'I  seek 
refuge  by  Allah  from  Satan  the  accursed'  (don't 
disturb  my  mind  children,  if  I  rehearse  wrong  the 
sin  will  be  upon  your  necks),  *  *  *  'in  the  name  of 
Allah,  the  most  merciful'  (Ahmet,  open  the  doors 
of  the  mosque)."  *  *  *  By  this  solemn  ceremony, 
mixed  with  prayer  and  remarks  to  the  children,  the 
pious  teacher  finishes  his  sacred  washing,  and  turns 
again  to  the  children:  "Now  I  will  send  you  to 
4 noon-bread,'  but  I  have  some  special  notices:  first, 
do  not  forget  to  bring  portions  to  your  teacher  of 
what  good  dishes  you  may  have  at  your  table;  bring 
also  any  kind  of  fruits,  your  aunt  (teacher's  wife)  is 
not  very  well,  and  she  will  like  to  have  some  fruits. 
And  the  next  thing  I  am  going  to  order  }^ou  is  that 
you  must  keep  still  in  your  houses  and  not  disturb 
your  mothers.  You  see  that  small  bird  up  that  tree? 
It  always  brings  me  news  what  mischief  you  do  in 
your  houses  and  tells  it  secretly  to  my  ear.  Now  I 
can  tell  you  all  what  you  did  last  evening,  but  for 
this  time  I  will  forgive  you,  and  watch  your  conduct 
for  the  next  time ;  you  have  to  come  back  very  soon 
and  sweep  the  mosque  for  to-morrow,  which  is  holy 
Friday  you  know.  Look  here,  I  am  spitting  upon 
the  ground,  and  you  be  sure  to  be  back  before  it 
dries;  go  now  and  keep  in  your  mind  what  I  have 
said," 


TURKISH    COMMON    SCHOOLS.  159 

3.     A  New  Pupil  Brought  to  the  School,     As  the 
Turkish   schools    have    no   vacation,    no   division    of 
terms    and    no   class    system,  a    new  pupil  may    be 
brought  in   at  any  time.     It  is   afternoon.     All  the 
children  are  in  their  places  and  a  pile  of  small  bun- 
dles near  the  teacher's  seat,  and  he  seems  quite  de- 
lighted   with    them.       A    father   enters,    leading    a 
little   boy   by  the  hand,  and  addresses  the  teacher: 
' < Peace   be  unto  you,   lord  teacher."     "And   peace 
unto   you,    haji   aga !     Let   us    see    what   is  that?" 
"What   will   it    be,   lord    teacher?     I  brought  your 
slave  to  pour  water  on  your  hand  and  to  turn  your 
shoes."     "Allah  spare  his  life;  you  have  done  very 
well."      "By  Allah,  lord  teacher,  I  saw  that  he  was 
loafing  in  the  streets   and  I  thought  if  I  leave  him  so 
he  will  be  a  donkey  like  me."     "Allah  forbid,  haji 
aga;   may  your  life  be  preserved  safe  from  the  evils 
of  the  devil;  you  are  one  of  the  noblest  Muslims  of 
our  district.     Oh!    the  past  days;    they  are   gone! 
What  a  noble   father  you   had;   may  Allah  illumine 
his  grave.     I  can  faintly  remember  your  grandfather 
also ;   he  used  to   wear,  it  comes  to  my   mind   as  a 
dream,  a  large  green  turban,  and  he  always  had  his 
long  pipe  in  his  hand.     He  was  a  pious  Mussulman. 
Allah  may  perpetuate  his  posterity.     By  the  way,  is 
your  mother  still  living?"      "No,  lord  teacher,  pro- 
longed life  for  you,  she  passed  five  years  next  win- 
ter."    "Is  that  so?     Oh  !   Allah  may  grant  long  life 
to  you.   ***  How  many  children  have  you?"  "Only 
this    one,     your     slave,     lord     teacher?"       "What 
is    his    name?"     "Mustafa,  lord   teacher,"     "Oh! 


160  ISLAM,  TURKEY  AND  ARMENIA. 

that  was  my  grandfather's  name;  did  you  steal  his 
name,  little  boy?  Come  here  and  let  me  see  you." 
The  father  leads  the  child  by  the  hand  and  taking 
him  nearer  to  the  teacher  says,  "Now,  kneel  down 
and  kiss  the  lord  teacher's  hand."  The  teacher 
says  "God  bless  you,  my  son."  The  father  con- 
tinues, "Now,  lord  teacher,  his  flesh  is  yours,  his 
bones  are  mine ;  whenever  he  is  disobedient  and  lazy 
you  may  punish  him  as  you  please;  did  you  hear 
it?"  Certainly;  if  he  is  an  obedient  boy  I  will  love 
him  just  like  the  light  of  my  eye,  but  if  he  is  dis- 
obedient I  will  beat  him  as  a  dog  and  imprison  him 
in  the  dark  dungeon  under  this  floor  and  nail  his  ear 
to  the  wall  there  and  leave  him  to  die  with  hunger 
and  thirst.  I  am  called  crazy  Haji,  and  if  once  my 
spirit  gets  up  nobody  can  control  me,  even  the  gov- 
ernor cannot  prevent  me  to  do  what  I  decide ;  I  kill 
men  under  my  feet."  "That  is  all  right,  lord 
teacher;  he  is  yours,  not  mine,  do  to  him  as  you 
please.  ***  What  will  our  debt  be  to  you?"  "May 
your  good  soul  be  alive,  my  dear  neighbor;  *  parents" 
and  teachers'  labors  can  never  be  paid  enough ;  may 
Allah  recompense  them  in  the  future;  still,  as  a  small 
present  for  my  labors  and  prayers,  I  will  be  content 
with  one  cent  a  week,  and  five  bushels  of  wheat  at 
harvest  time,  and  several  pounds  of  raisins  at  fall, 
and  a  pair  of  slippers  when  your  son  commences  to 
read  the  first  "juz"  (part  of  the  Koran),  and  a  full 
suit  of  clothing  when  he  finishes  the  sacred  Koran, 
by  Allah's  help."  "Very  well,  sir,  all  your  orders 
upon  my  head  (I  agree),  and  for  the  love  of  Allah, 


TURKISH    COMMON    SCHOOLS.  161 

lord  teacher,  whenever  you  need  something  you  will 
let  your  servant  know.     I  kiss  your  sacred  skirt,  lord 
teacher;   take  as  good  care  of  him  as  if  he  was  your 
own  son.     Good-bye,  sir."    As  soon  as  he  leaves  the 
room   the   teacher  murmurs  in    a  low  voice,  "You 
stingy  hog,  I  know  what  character  you  are.     You 
promise  very  easily,  but  you  are  not  going  to  fill  it. 
Pay  the  regular  dues  and  let  the  extra  be  a  flame  to 
your    soul.     I  knew  your   cursed   father  very   well; 
may  he  not  find  rest  in  his  grave;   he  was  a  man  like 
pieces  of  nail  (useless);   are  you  not  the  puppy  of 
that  dog?     But  anyhow  I  have  your  ears  now  in  my 
hand.     I  will  make  you  obliged  to  pay    my  wao-es. 
Now,    boys,  to  your  books ;   when   you   see  a  visitor 
you  leave  your  work  and  listen  to  us  like  sheep  listen 
to  the  voice  of  a  flute.    Go  on !  to-morrow  is  Friday; 
you  have  to  finish  your  lessons  to-day,  else  I  am  not 
going  to  send  you   home   to-night.     Goon!     Read 
aloud!  .  .  .  louder!  .  .  .  still  louder!  .  .  .  that's  it." 


Ijf  Iff 


CHAPTER  XXII. 

TURKISH    HIGHER    SCHOOLS. 

1.  The  Essence  of  Turkish  Institutions  of 
Education.  Education  is  not  obligatory  in  the  Turk- 
ish empire;  therefore,  the  number  of  the  public 
Turkish  schools  and  the  students  is  considerably 
smaller  compared  with  other  European  countries,  or 
even  with  non-Moslem  communities  of  the  empire. 
During  the  last  twenty  to  thirty  years  the  govern- 
ment established  some  public  schools  in  four  grades: 
a  primary  school  for  each  town,  a  higher  school  for 
each  county,  an  academy  for  each  State  and  three  to 
four  highest  institutions  in  Constantinople  for  the 
whole  country.  The  approximate  proportion  of  the 
numbers  of  the  institutions  to  that  of  the  population 
cannot  be  more  than  one  primary  school  for  10,000, 
one  higher  school  for  100,000,  one  academy  for 
1,000,000  and  one  university  for  the  whole  popula- 
tion. 

The  grade  of  these  schools  also  is  very  inferior, 
because  with  the  exception  of  some  Christian  pro- 
fessors in  the  university  (?)  all  the  teachers  and 
superintendents  are  Mohametan  fanatics  or  infidels, 
unworthy  of  their  position.  In  the  system  of 
instruction  there  is  no  radical  improvement  and  can 
not  be  as  long  as  the  spirit  and  practice  of  Islam  pre- 
vails.    That  is   why    the   Mohametan    students    in 

162 


TURKISH    HIGHER    SCHOOLS.  163 

European  institutions,  though  very  few  in  number, 
are  generally  becoming  abject  infidels  in  their  hearts 
and  heads,  an  element  which  does  not  seem  more 
favorable  to  the  Christian  civilization  and  a  better 
illustration  for  the  re-entrance  of  the  evil  spirit  into 
an  empty  heart.  Hence  all  the  outward  appearance 
of  the  Turkish  education  and  progress  is  a  total 
farce,  and  an  extra  burden  upon  the  long  oppressed 
and  impoverished  Christians  (for  they  must  con- 
tribute to  support)  and  a  serious  danger  for  Christian 
civilization. 

2.  A  Closer  Investigation  of  These  Institutions. 
The  buildings  are  better  than  the  common  schools, 
but  not  as  good  as  one  might  expect  for  the  large 
sums  collected  from  the  people.  The  first  floor  is 
generally  used  for  the  wood  and  the  ashes,  and  as  a 
place  for  the  shoes,  which  must  not  be  taken  up  to 
the  second  floor,  because  it  is  used  for  Mohametan 
worship  as  well  as  school.  The  second  floor  consists 
of  a  narrow  hall,  to  which  all  the  doors  of  so-called 
lecture  rooms  open.  No  directory,  no  time-table  and 
no  program  in  the  hall,  only  the  emblem  (arms)  of 
the  Ottoman  government.  You  have  to  go  from 
door  to  door  and  look  in  to  see  the  contents.  One 
of  them  looks  like  an  arithmetic  class;  all  the  stu- 
dents or  the  class  are  crowded  before  one  faded 
small  blackboard  and  working  together  in  great  con- 
fusion. The  other  room  looks  like  a  geography  or 
history  class.  The  torn  maps  are  inscribed  all  over 
with  Arabic  letters,  reading  from  right  to  left.  The 
largest  letters  on  the  eastern  end  read,  "The  Great 


164  ISLAM,  TURKEY  AND  ARMENIA. 

Encircling  Sea"  (Pacific  Ocean).  Then  comes 
"  Chinumachin  "  (China)  ;  the  next  attractive  inscrip- 
tion reads,  " The  prosperous  countries  of  the  Imperial 
Ottoman"  (Turkey).  The  Mediterranean  is  named 
"White  Sea;"  Austriah,  "The  Province  of  Nem- 
cheh;"  Germany,  "The  Province  of  Prussia;" 
France,  "The  Province  of  Fransah."  When  you 
look  more  attentively  over  the  map  of  Turkey  you 
will  find  that  all  countries  separated  from  the  empire 
during  the  last  twenty-five  to  thirty  years  are  put 
under  the  same  Turkish  dominion.  Constantinople 
is  called  "The  Gate  of  Happiness;"  Jerusalem, 
"The  Sacred  Holiness;"  Damascus,  "The  Sacred 
Sham;"  Mecca,  "The  Esteemed  Mekkeh  of  Mys- 
teries;" Medina,  "The  illuminated  Medineh,"  etc. 
Both  the  map  and  its  design  carry  us  back  thirty  to 
forty  years,  and  show  how  the  real  sciences  of  geog- 
raphy and  history  are  abused  in  Turkish  schools, 
which,  perhaps,  is  the  reason  why  an  eminent 
telegraphic  ofiicer,  a  graduate  of  one  of  these 
higher  schools,  could  not  be  persuaded  that  "Liver- 
pool" was  a  single  word.  He  insisted  angrily 
that  it  was  two  words — "Liver"  and  "Pool" 
— until  his  Christian  subordinate  came  and  ended 
the  dispute.  One  of  the  Turkish  pashas,  the 
highest  provincial  officers,  hearing  from  a  mis- 
sionary about  the  Civil  War  in  the  United  States, 
asked  him  with  great  surprise:  "Why,  havaja,  did 
your  kings  get  permission  from  the  Sultan  to  declare 
war  against  each  other?"  During  the  last  Eusso- 
Turkish  war  the  copies  of  a  telegram  were  pasted  on 


TURKISH    HIGHER    SCHOOLS.  165 

the  walls,  telling  that  "near  Alashehir  the  Moscows 
suffered  such  a  defeat  before  the  Ottoman  braves 
that  the  blood  of  the  enemy  formed  a  river  so  deep 
as  to  reach  the  breasts  of  the  horses  of  the  Ottoman 
cavalry."  And  the  large-turbaned  Turks,  who 
thought  the  telegraph  to  be  a  devil's  operation,  were 
heard  by  this  time  reporting  that  this  news  was  pro- 
duced by  itself  all  over  the  country,  while  the  secret 
dispatch  was  passing  from  Constantinople  to  Mecca. 
3.  Commencement  Services  in  Turkish  High 
Schools.  It  is  the  "Prize  day/'  as  they  call  it.  In 
one  of  the  largest  halls  of  the  town,  teachers,  stu- 
dents and  their  friends,  and  many  invited  persons,  are 
crowded;  the  service  is  not  yet  begun,  though  the 
announced  time  has  already  passed  one  hour;  the 
air  in  the  room  is  almost  unbearable;  a  great  many 
are  smoking,  walking  out  and  in,  talking  with  a 
tremendous  confusion  and  noise.  Some  are  going 
out  to  drink  and  bringing  a  pail  of  water  in  for  their 
friends,  others  calling  for  "a  drop  of  that  water," 
some  trying  to  reach  the  pail,  laughing,  cursing — 
everything  but  order.  Later  on,  the  pasha,  the 
chairman  of  the  service,  comes  in,  followed  by  a 
dozen  well-armed  soldiers  and  about  all  the 
officers  and  influential  men  of  the  town  (there  can  be 
no  woman  in  this  assembly).  By  this  time  the 
whole  congregation  rises,  as  an  homage  to  the  pasha 
and  his  followers,  and  a  military  band  begins  to  play 
the  "Hamidieh  March,"  at  the  close  of  which,  all 
being  seated,  the  chairman  comes  forward,  and  tak- 
ing a  paper  out  of  his  pocket  begins  to  read  it  as  the 


166  ISLAM,  TURKEY  AND  ARMENIA. 

opening  address  of  the  exercises.  The  subject  of 
that  paper  is  praise  for  the  Sultan;  the  style  is 
oriental,  poetic  and  adorned;  the  language  as  high 
as  possible,  full  of  Persian  and  Arabic  words  and 
phrases,  and  the  tone  of  reading  low,  monotonous 
and  quivering. 

In  order  to  make  our  readers  better  acquainted  with 
the  contents  of  said  paper,  we  shall  attempt  to  trans- 
late some  parts  of  it,  according  to  the  capacity  of  the 
English  language  in  expressing  oriental  formality: 
"By  the  boundless  grace  and  endless  mercy  of  the 
Lord  of  all  creatures  on  earth  and  in  heaven,  and 
under  the  safest  shadow  of  the  world-stretched  wing 
of  his  Imperial  Majesty,  our  Sovereign  and  Sultan, 
the  king  of  all  kin^s  and  the  crown-giver  of  all  the 
princes  of  the  world,  we,  the  most  humble  subjects 
of  the  glorious  Ottoman  empire  and  sons  of  the 
sacred  and  most  prosperous  countries,  are  privileged 
to  assemble  here  to-day  to  perform  our  usual  sacred 
duty  in  sincerely  praying  for  the  utmost  prosperity 
and  longevity  of  our  powerful,  gracious  and  great 
padishah,  and  for  the  constant  welfare  of  his  highest 
commonwealth.  Since  the  happiest  day  of  the 
glorious  enthronement  of  his  Imperial  Majesty,  the 
greatest,  wisest  of  all  the  rulers  of  the  universe,  we 
most  fortunate  subjects  of  the  pearly  throne — the 
glory  of  which  equals  the  brightness  of  the  celestial 
constellations—have  always  been  enjoying  innu- 
merable and  marvellous  signs  of  his  bottomless 
ocean  of  wisdom  and  unparalleled  prudence,  which  is 
the  miraculous  heavenly  gift  to  the  worthiest  of  all 


TURKISH    HIGHER    SCHOOLS.  167 

the  monarchs  upon  thrones.  By  this  delightful 
chance  we  acknowledge  once  more  our  most  pleasant 
privilege  to  offer  the  emblems  of  our  true  faithful- 
ness and  complete  obedience  to  the  heaven-like 
threshold  of  his  imperial  glory,  the  conqueror,  the 
most  gracious  and  the  powerful  majesty,  our  merciful 
father,  Sultan  Hamid,  the  Great,  by  repeating  'Long 
live  my  Padishah  !'     Amen  !   and  Amen  !  !" 

4.  The  Relation  of  Christian  Subjects  to  Their 
Schools.  The  Turkish  high  schools  are  nominally 
for  all  the  subjects  of  the  empire,  but  there  are  very 
few  Greeks  and  Armenians  who  could  find  an}'  way 
to  enter  them.  Especially  during  these  last  fifteen 
years  the  non-Moslem  element  is  remarkably  enfeebled 
in  these  institutions.  Still  the  expenses  are  paid  by 
all  communities  of  the  country.  The  Christians 
invariably  prefer  to  have  their  own  high  schools  and 
colleges  for  their  young  men  and  women,  and  for 
further  advancement  appeal  to  the  European  or 
American  institutions.  When  a  doctor  or  lawyer 
from  foreign  schools  desires  to  practice  in  Turkey  he 
has  to  go  to  Constantinople,  spend  his  money  and 
time  and  be  examined  before  the  Turkish  faculties,  to 
procure  his  certificate  or  their  permission.  The  native 
Christian  students  are  subjected  to  very  severe 
examination  and  restriction. 


CHAPTER  XXIII. 

TURKISH    LIFE    AND    CUSTOMS. 

1.  The  Scenery  in  a  Turkish  Street.  The  Turk- 
ish cities  are  generally  in  good  locations.  The 
streets  are  narrow,  irregular  and  dirty.  The  houses 
are  large  and  strong,  but  not  attractive.  They  have 
but  few  and  small  windows,  and  are  on  the  second 
floor.  Every  house  is  surrounded  by  a  high  and 
thick  stone  wall,  with  only  one  gateway,  which  is 
locked  or  barred  day  and  night.  In  the  interior  of 
Turkish  houses,  from  the  most  destitute  to  the  most 
elegant  and  royal,  in  the  houses  of  poverty  and 
wealth,  we  find  the  same  degree  of  sin  and  misery. 

The  scenes  and  events  of  a  Turkish  street  cannot 
be  told  on  paper.  Muleteers  and  carriage  men  drive 
and  curse  their  animals  and  cry  to  the  passing  multi- 
tude, "Be  careful;  let  it  not  touch  you."  Street 
sellers  are  crying  in  every  style  and  tone.  Porters 
are  carrying  heavy  burdens  on  their  backs.  Dervishes 
are  howling  and  the  fortune-tellers  prophesying. 
The  public  criers  are  making  official  announcements: 
"0,  Moslem  servants!  may  Allah  give  long  life  to 
our  padishah  (Sultan)  !  Hereafter  whoever  walks  in 
the  streets  after  three  o'clock  in  the  evening  (three 
hours  after  sunset),  whether  he  has  a  lamp  or  not, 
will  be  arrested  and  imprisoned  and  heavily  fined; 
this  is  the  command  of  his  excellency,  our  governor. 

168 


TURKISH    LIFE    ASD    CUSTOMS.  169 

Hear!  you  will  have  no  excuse  hereafter."  Another: 
"Since  last  night  a  donkey  is  lost.  Its  tail  is  short; 
one  front  leg  is  lame ;  its  hair  is  gray.  Whosoever 
saw  it  will  have  three  piasters,  and  whosoever  finds 
it  will  have  five  piasters.  Come !  and  make  the 
owner  glad." 

In. this  Babylonian  confusion  many  children,  large 
and  small,  curse  and  cry.  The  pasha  (governor) 
passes  from  his  harem  to  his  office  with  half-a-dozen 
servants  before  him  and  a  dozen  officers  behind  him. 
Everybody  must  recognize  him  by  stopping  and  bow- 
in  £,  almost  touching  yie  ground  with  the  back  of  the 
right  hand,  then  lifting  it  up  to  their  lips  and  then 
to  their  forehead  in  perfect  silence.  He  returns  this 
homage  by  a  slight  motion  of  his  right  hand.  The 
countless  hungry  dogs  are  barking  and  biting  each 
other,  and  sometimes  trying  to  attack  the  passers-by, 
in  imitation  of  their  legal  protectors  (Moslems). 

2.  Traveling  in  Turkey.  The  Arabic  proverb, 
"Traveling  is  a  portion  of  hell,"  is  applicable  to 
Turkey,  for  there  is  no  facility,  no  safety,  and  there- 
fore no  pleasure,  even  in  a  country  which  is  unique 
for  its  natural  beauty  and  healthy  climate ;  no  bridges 
over  the  large  rivers,  no  prepared  roads  in  miry 
places,  no  wide  passages  on  the  precipices.  The  only 
means  of  transportation  are  large  camels,  lazy  horses, 
small  donkeys  and  mules,  and  sometimes  oxen  and 
cows,  driven  by  muleteers — the  very  ignorant  vil- 
lagers. In  all  Asiatic  Turkey  there  is  not  more  than 
400  miles  of  railroad,  therefore  all  journeys  must  be 
made    by  animals  or  walking,   with    an   average  of 


170  ISLAM,  TURKEY  AND  ARMENIA. 

twenty  miles  a  day.  The  animals  are  meanly  fed  in 
summer  on  grass,  in  winter  on  straw  and  very  little 
barley.  On  winter  nights  the  animals  and  the  riders 
are  sheltered  together  under  the  same  roof  of  a  khan 
(a  rude,  low  and  large  building  with  only  one  room). 
There  can  be  no  fixed  plan  for  the  day.  If  you  ask 
the  muleteer  the  distance  to  the  next  town,  khan  or 
stream,  he  answers,  "O,  it  is  just  here;  about  half 
an  hour."  You  go  on  for  hours  and  ask  again,  and 
get  the  same  answer.  You  ask,  "  Where  will  you 
spend  the  night?"  He  replies,  6 'Allah  knows;  I 
don't  know;  wherever  the  night  comes  we  will  halt 
there;  don't  worry  about  it;  these  places  are  very 
dangerous;  the  other  day  highwaymen  killed  three 
merchants  and  captured  all  their  properties  just  in 
yonder  valley." 

In  traveling,  women,  and  especially  children,  are 
carried  in  maf  a  (two  boxes),  fastened  one  on  each  side 
of  the  horse.  Owing  to  the  constant  dangers  the 
travelers  have  to  go  in  caravans  (a  large  company  of 
muleteers  and  passengers,  with  scores  of  various 
animals).  They  have  carriages  in  the  sea  coast  cities 
and  in  some  parts  of  Anatolia,  but  for  the  lack  of 
safety  and  regularity  they  are  not  of  much  use. 

3.  Language  and  Conversation  of  the  Turks. 
The  Turkish  language,  being  composed  of  coarse 
Tartaric  dialect  and  Persian  and  Arabic  words  and 
phrases,  has  its  own  beauty  when  spoken  by  the  edu- 
cated, but  among  the  uneducated  it  represents  the 
coaivest  mode  of  speech.  Turkish  conversation  is 
characterized   by  many  and  unnecessary  adjectives, 


TURKISH    LIFE    AND    CUSTOMS.  171 

exaggerations  and  obscenity,  spoken  in  an  imaginative 
and  proverbial  style.  Among  the  educated  the  rule 
is  that  the  first  person  of  the  pronoun  is  expressed  in 
humblest  style  and  the  second  person  just  the  con- 
trary, for  instance:  I — "your  servant,"  "your  hum- 
ble servant,"  "your  most  worthless  slave;"  you — 
"your  highness,"  "your  excellency,"  "}Tour  highest 
excellency;"  how  are  you — "how  is  the  honored 
pleasure  of  your  excellent  nobility?"  The  answer  is, 
"your  servant  kisses  the  sacred  hands  of  your  high- 
est personality." 

The  Turkish  style  of  addressing  a  letter:  "By 
the  grace  of  the  Most  High.  Behold  this  letter  is 
offered  to  the  sacred  direction  of  sagacious  Ali 
Effendi,  the  assistant  clerk  in  the  financial  depart- 
ment of  the  County  of  Keller,  in  the  State  of  Bag- 
dad." 

In  anger  and  quarreling  the  following  expressions 
are  very  commonly  used:  "May  your  eyes  be 
blinded,  and  you  be  left  by  the  walls  helpless;" 
"may  your  bread  run  from  you  on  horseback, 
and  you  pursue  it  on  foot  and  never  reach 
it;"  "may  you  not  own  two  garments;"  "may 
your  lamp  be  extinguished  suddenly"  (die),  "may 
you  fall  down  like  a  pine  tree;"  "may  melted 
lead  be  poured  into  your  ears  ; "  "  may  you  be  a  vaga- 
bond in  your  life,  and  be  dead  in  a  stormy  day;" 
and  many  indecent  words  which  we  can  not  put  here. 

The  expressions  for  good  wishes  also  are  many  and 
flattering,  as:  "May  God  hold  your  hands;"  "may 
God  build  your  household;"   "whatever  you  touch 


172  ISLAM,  TURKEY  AND  ARMENIA. 

as  dust  may  be  turned  to  gold;"  "may  Allah  give 
you  a  dark-eyed  sweetheart;"  "may  you  enjoy  the 
benefit  of  your  child;"  "may  your  enemies  be 
blinded,"  etc. 

4.  Some  Turkish  Riddles,  Proverbs  and  Love 
Songs.  "When  I  go  it  goes  galloping  behind  me." 
(Shadow.) 

"A  well  and  water  in  it,  and  a  snake  in  the  water 
with  a  pearl  in  its  mouth."      (A  lamp.) 

"It  can  jump  down  the  mountain  without  hurt, 
still  it  cannot  step  in  a  stream."     (Paper.) 

"If  you  tie,  it  goes;  if  you  let  it  loose,  it  stops." 
(Shoes.) 

"It  is  woman  that  builds  or  ruins  a  house." 

"The  girl  makes  a  woman  like  her  mother." 

"He  begs  at  the  door  of  St.  Sophia,  and  gives 
alms  at  Sultan  Ahmed."  (Two  mosques  that  are 
very  near  each   other  in  Constantinople.) 

"When  you  ask  a  lazy  man  to  work  he  will  preach 
you  a  long  sermon." 

"Two  captains  sink  the  ship." 

*  'Little  bread ,  peaceful  head . "  (  Content  and  peace . ) 

"Death  is  a  black  camel  that  kneels  before  every 
door." 

"He  tries  (in  vain)  to  dig  a  well  with  a  needle." 

"A  stone  rolled  into  the  well  by  a  fool,  cannot  be 
taken  out  by  forty  wise  men." 

"Know  the  man  by  his  friends." 

"He  who  eats  without  desire  digs  his  grave  with 
his  teeth." 

"He  thinks  he  has  created  the  small  mountains." 
(Shows  vanity.) 


TURKISH    LIFE    AND    CUSTOMS.  173 

"Eh,  no  money,  no  money, 
In  his  pocket  no  money ; 
Unminding  his  blindness, 
That  fool  man  tries  to  own  me." 

"I'll  tell  you  don't  madden  me, 
Or  I'll  cat  your  willow-tree; 
If  you  marry  some  one  else, 
I'll  surely  leave  this  country." 

"Water  pail  in  hand  has  she, 
Walks  to  the  fount  slowly  ; 
Girl,  your  sweetheart  is  coming, 
Run  back  homewrard,  make  hurry." 

"Moon  rises  leaping,  leaping, 
Through  the  branches  peeping; 
I  have  got  sad  news  to-day, 
My  love  for  me  is  weeping  " 

"My  daughter,  pearly,  pearly, 
Soon  grow  be  a  lady ; 
I  11  marry  you  a  gypsy, 
Play  your  gong,  be  happy." 

5.  Miscellaneous  Customs  Among  the  Turkish 
People. — Medication.  They  do  not  use  many  medi- 
cines, and  those  which  are  used  are  such  things  as  the 
blood  of  a  black  hen,  the  skin  of  a  black  cat,  certain 
animals'  manure,  roasted  snake,  the  mixture  of  seven 
flowers  from  seven  fields,  the  milk  of  a  woman  who 
nurses  a  girl  baby,  the  fat  of  the  bear,  the  milk  of  a 
bird,  the  rain-water  that  falls  in  the  month  of  April, 
and  other  thiugs  that  cannot  be  found  easily,  if  at 
all.  They  believe  in  supernatural  power  of  relics, 
reading  from  Koran,  touch  of  a  dervish,  favorable 
words  of  an  idiot,  the  tombs  of  certain  saints,  waters 
of  certain  fountains,  threads  bound  around  the  wrist 
by  a  witch,  or  rags  tied  to  certain  bushes. 


174  ISLAM,  TURKEY  AND  ARMENIA. 

Eating.  They  sit  flat  upon  the  ground  and  eat 
from  the  same  dish  with  wooden  spoons,  or  dip  the 
bread,  which,  being  thin  and  soft,  is  folded  like  a  dip- 
per or  cup-shape.  As  a  rule,  women  do  not  eat  with 
men;  they  have  their  black  coffee  after  each  meal. 
Tea  is  very  little  used  among  the  Turks ;  wine  never, 
but  brandy  and  other  liquors  are  much  used.  Among 
the  fruits,  grapes  are  used  the  most,  because  they  are 
plenty  and  very  cheap.  They  are  gluttonous  in  their 
eating;  their  motto  is,  "nevermind  the  death  of  a 
horse  if  it  is  from  barley." 

Dreaming .  They  give  vital  importance  to  dreams. 
To  dream  of  a  white  horse  is  wealth,  riding  upon  it 
is  gaining  wealth  ;  of  red  color  is  some  event  which 
is  going  to  take  place  soon;  of  a  girl  is  some  "hot 
news;"  of  fifth,  is  luck;  of  a  Christian  priest,  is 
angel;  of  water  is  trouble,  bathing  is  bad.  Pulling 
the  tooth  in  a  dream  shows  the  death  of  some  friend, 
the  nearer  to  the  back  teeth  the  worse.  To  take 
food  from  the  hand  of  a  dead  friend  is  an  ill-omen 
for  the  taker. 

Burial.  They  bury  their  dead  as  soon  as  possible, 
while  the  sun  is  up.  The  corpse  is  washed  with  hot 
water  and  soap  and  wrapped  in  a  white,  cotton  cloth 
like  a  mummy.  The  body  is  put  in  a  long  bier 
(frame)  and  carried  upon  the  shoulders  of  four  men, 
changing  hands  frequently  for  an  honor  to  the  dead, 
and  for  the  religious  merit  which  is  promised  by 
Mohamet  to  those  who  carry  a  Moslem  corpse  seven 
steps.  A  religious  service  is  held  in  the  cemetery  by 
all  the  friends  and   neighbors,  which  is  a  common 


TLRKISH    LIFE    AND    CUSTOMS.  175 

Mohametan  prayer.  They  believe  that  the  departed 
soul  uQites  with  them  in  that  prayer.  At  the  end  of 
the  prayer  the  priest  asks  the  opinion  of  the  congre- 
gation about  the  character  of  the  deceased.  If  two 
among  them  can  give  favorable  testimony  the  soul 
goes  to  happiness. 

6.  A  Common  Turk's  Idea  about  the  Foreigners. 
As  the  Turks  never  wear  hats  and  do  not  allow  their 
Christian  subjects  to  have  them  (except  in  a  few  sea- 
coast  cities),  the  common  name  given  to  the  foreign- 
ers is  "hat- wearers,"  and  when  they  are  angry  at 
them  they  use  indecent  expressions  for  their  hats, 
blue  eyes  and  whiskers.  When  the  American  travel- 
ers happen  to  pass  through  a  Turkish  village  and 
stop  at  the  edge  of  the  town,  the  people  come  and 
gather  around  them,  looking  amazed;  and  if  some 
lady  is  found  in  the  company  the  women  come  near 
by  and  touch  her  hat,  clothing  and  jewelry,  and  ask 
about  their  prices.  They  will  not  forget  to  ask 
whether  she  is  married  or  not;  if  thev  2fet  a  negative 
answer,  they  seem  surprised,  and  inquire  the  reason. 
If  they  get  a  positive  answer,  they  ask  which  one  of 
the  gentlemen  is  her  husband;  has  she  children  and 
how  many,  and  why  she  did  not  bring  them  with 
her,  etc. 

Ninety-nine  in  a  hundred  Turks  have  never  heard 
the  name  of  America,  and  nine  in  ten  who  have  heard 
have  not  the  right  idea  what  and  where  "Amelikan" 
is.  All  foreigners  are  called  "  Frank."  Russia,  their 
immediate  neighbor  and  memorable  enemy  for  cen- 
turies, is  called  "Mosgof  "  (Moscow),  and  her  people 


176  ISLAM,  TURKEY  AND  ARMENIA. 

< 'Black  giaour,"  "Blind  Mosgof,"  "Blind  hog." 
They  say  "Hog  Frank  has  sharp  mind."  They  call 
a  railroad  (without  having  seen  it),  "ship  on  the 
land;"  bicycle,  "the  devil's  horse."  Balloon  is  called 
"ship  in  the  air,"  and  they  talk  about  Armenians 
having  passed  arms  and  ammunition  into  the  interior 
through  these  "air-ships,"  and  even  some  have 
declared  that  they  saw  them  passing  in  the  night. 
They  say  "Frank  can  destroy  a  whole  army  by  hold- 
ing a  huge  looking-glass  against  the  sun  and  burning 
the  enemy  with  its  light,"  and  sometimes  use  this 
means  by  night.  They  think  about  the  telegraph  that 
you  strike  here  and  the  words  are  heard  at  the  other 
end.  They  are  very  cautious  not  to  touch  the  wire, 
thinking  that  it  will  cause  wrong  news  at  the  other 
end,  and  you  will  be  held  responsible  for  it.  When 
they  hear  the  sound  produced  upon  the  wires  by  the 
wind  they  say,  "There,  the  news  is  going!" 

Some  think  that  "the  people  in  the  interior" 
(Europe)  walk  with  their  heads  down,  and  there  are 
people  in  China  that  have  one  eye,  which  is  at  the 
top  of  their  heads.  When  they  hear  an  American 
talk  English  they  say  "he  is  talking  bird  language," 
and  ask  the  native  Christians  whether  they  know  this 
language.  If  they  say  "no,"  they  are  surprised  and 
ask  "Why  do  they  not  talk  giaourish"  (infidelist)  ? 
All  the  customs  of  the  foreigners  seem  to  them  very 
strange  and  unnatural,  especially  their  tables,  where 
men  and  women  sit  together,  talk  and  laugh  while 
eating.  They  most  bitterly  detest  the  foreigners,,  be 
they  missionaries  or  merchants,  for  their  neglect  to 


TURKISH    LIFE    AND    CUSTOMS. 


177 


invite  the  stranger  or  visitors  to  eat  who  may  happen 
to  come  in  while  they  eat,  because  hospitality  is  the 
highest  ideal  of  every  Oriental. 


CHAPTER  XXIY. 

THE    CAUSES    THAT    LED    TO  THE    ARMENIAN  MASSACRES. 

Two  of  the  fundamental  causes  which  underlie 
every  Turkish  massacre  have  already  been  discussed 
in  the  previous  chapters,  namely :  The  anti -Chris- 
tian spirit  of  Islam  and  the  savage  nature  of  Tartaric 
blood.  Besides  these  general  causes,  there  were 
some  special  motives  which  led  "The  Gracious  Father 
of  the  Ottoman  Empire"  to  these  late  deeds  of 
unparalleled  devastation  and  death. 

1.  The  Multiplication  of  the  Armenians  in  the 
Empire  Excited  the  Jealousy  of  the  Turks.  The 
last  and  careful  census  made  about  twelve  years  ago 
perplexed  the  Turkish  Government  over  the  unex- 
pected and  sad  condition  of  numbers  of  the  people. 
Armenians,  as  Christian  and  civilized  people,  live  a 
moral  life,  regarding  also  the  physical  and  hygienic 
laws;  on  the  other  hand,  the  Turks  were  not  only 
slow  in  increase,  but  were  found  diminished  in  num- 
bers. This  decrease  was  due  to  several  reasons,  such 
as  the  practice  of  polygamy,  vice  of  abortion,  con- 
stant supply  of  military  troops  and  loss  of  life  in  wars, 
ignorance  and  carelessness  in  respect  to  the  laws  of 
health,  and  fatalistic  refusal  of  preventive  and  cura- 
tive means  in  times  of  epidemics,  which  are  frequent 
in  Turkey.  Besides,  a  goodly  portion  of  the  country 
was   severed  from  the  empire  since  the  last  Russo- 

178 


ARMENIAN    MASSACRES,  THEIR    CAUSES.  179 

Turkish  war,  which  caused  considerable  decrease  in 
the  number  of  the  Mohametan  element.  All  these 
things  were  facts  which  the  Armenians  could  not  help, 
and  the  Turks  would  not  stand  indifferent.  It  was 
repugnant  and  alarming  to  the  haughty  Mohametan 
to  see  the  multitudes  of  Christians  in  the  streets  on 
Sundays  and  young  "infidels"  crowding  the  roads 
on  their  way  to  and  from  schools  every  day. 

According  to  the  last  "Scheme  of  the  Armenian 
Reforms,"  prepared  by  the  representatives  of  the 
six  great  Powers  and  forcibly  signed  by  the  Sultan, 
the  governors  in  the  six  provinces  should  be  elected 
in  proportion  with  the  numbers  of  two  parties.  This 
would  create  a  great  change  in  the  fabric  of  the  old 
despotism,  securing  some  Armenian  governors  to 
the  first  position.  Hence  the  question  of  numbers 
was  the  crisis  of  "To  be  or  not  to  be"  in  the  palace 
and  the  porte. 

2.  Turks  were  Jealous  of  the  Increasing  Wealth 
of  the  Armenians.  As  a  reaction  of  the  Armenian 
dark  ages,  which  continued  from  the  middle  of  the 
fourteenth  to  the  middle  of  the  nineteenth  century, 
these  last  forty  to  fifty  years  offered  a  better  chance 
for  commercial  movements,  especially  to  those  who 
live  in  large  towns  and  seaports  where  there  was 
more  safety  and  freedom.  The  long  suppressed  busi- 
ness ability  of  the  Armenian  race  showed  itself  in 
the  banks  and  commercial  circles  of  the  capital  and 
provincial  centers;  extending  its  branches  al^o  in 
every  commercial  city  of  Europe  and  of  the  United 
States.     Even  the    greatest  distance    of  the  British 


180  ISLAM,  TURKEY  AND  ARMENIA. 

colonies  could  not  prevent  them  from  the  search  and 
accumulation  of  wealth.  They  transported  the  silky 
wool  and  superior  hides  of  Armenia  to  the  markets 
of  Egypt,  and  brought  the  costly  indigo  blue  to  the 
doors  of  Armenian  dyers.  They  put  the  delicious 
pistacio  nuts  in  the  French  confectioneries,  and 
exchanged  the  money  for  delicate  European  dry 
goods;  hunted  all  the  old  rugs  from  the  oriental 
parlors  and  furnished  the  halls  of  the  United  States 
with  them.  The  Armenians  of  the  Harpoot  district, 
mostly  common  laborers  in  the  New  England  facto- 
ries, were  known  to  send  to  their  friends  $5,000  weekly 
to  purchase  acres  of  land  from  their  Turkish  and 
Kurdish  neighbors. 

There  was  a  commercial  revival  among  the  Armen- 
ians.  The  young  men,  more  vigorous  than  their 
conservative  fathers,  took  out  the  buried  treasures 
and  began  a  strong  competition  with  the  Moslems, 
and  succeeded.  The  big-turbaned  Turk  and  the 
ragged  Kurd,  together  with  the  barefooted  Arab, 
began  to  ask  the  way  to  the  Armenian  banks  to  bor- 
row money  for  their  antediluvian  plowing  work,  at 
the  same  time  sighing  in  their  souls  and  murmuring 
in  each  other's  ears,  "I  wish  I  had  the  giaour's  mind 
and  wealth." 

The  young  Armenian  minds,  enlightened  with 
66 the  modern  civilization,"  began  to  think  that  the 
gunpowder  stores  of  the  Turk  were  emptied,  and  that 
the  sharp  teeth  of  Tartaric  brutality  had  becomes 
dull,  and  especially  that  the  originators  and  protec- 
tors  of   the  modern  civilization  would  never   allow 


ARMENIAN    MASSACRES,  THEIR   CAUSES.  181 

the  repetition  of  the  old  barbarities  against  the 
honor  of  humanity  and  glory  of  Christianity.  Rely- 
ing on  these  realities,  which  soon  proved  to  be  mere 
dreams  of  delirious  minds,  they  dared  to  show  their 
heads  out  of  the  dark  cellars  of  their  ancestors,  and 
began  to  build  good  houses  and  live  as  honorable 
men  among  degenerate  semi-barbarians. 

3.  The  Progressive  Schools  of  the  Armenians 
Made  the  Turks  very  Jealous.  In  one  of  the  pre- 
vious chapters  the  reader  had  a  description  of  the 
Turkish  schools.  The  late  changes  are  not  radical, 
and  cannot  be  under  the  circumstances.  Now  we  are 
in  an  Armenian  school ;  it  is  the  examination  day ; 
the  governor  of  the  city,  with  all  his  turbaned  and 
military  companions,  is  invited  (as  should  be  done), 
and  held  the  best  seats  in  the  clean  and  quiet  hall. 
The  teacher  calls  a  boy,  not  more  than  twelve  years 
old,  and  asks  him  how  many  hours  are  in  a  week. 
He  answers  at  once,  168.  The  teacher  asks  again, 
how  many  minutes  are  in  a  week;  the  child  finishes 
the  problem  quickly,  and  says  10,080.  The  governor 
looks  around  at  his  subordinates  and  expresses  his 
wonder  for  the  smartness  of  that  "one  inch  tall" 
boy.  The  teacher  gives  a  third  question:  "How 
many  seconds  are  in  a  year?"  The  governor  calls 
aloud  to  the  cadi  (Turkish  judge),  asking  whether  he 
could  find  that  out;  he  says,  "Not  indeed,  by  proph- 
et." He  asks  the  chief  clerk  of  the  court,  and  he 
answers,  "No,  sir,  by  Allah."  The  governor  says  to 
the  judge  and  the  clerk:  "If  I  order  a  donkey's 
head  cooked,  can  you  eat  it  all?"      Before  the  clerk 


182  ISLAM,  TURKEY  AND  ARMENIA. 

gives  his  answer  to  this  complimentary  question  our 
boy  reads  his  figures  on  the  board  with  a  clear  voice 
and  pronunciation.  The  Turkish  officers  are  ashamed 
of  themselves ;  but  this  feeling  does  not  produce  in 
them  a  true  competition,  but  a  jealous  spirit  to  retard 
the  one  who  is  making  progress. 

Science  and  education  are  always  held  in  great 
esteem  by  every  Armenian,  but  there  never  was  a  time 
in  their  history  more  noted  for  rapid  and  brilliant 
progress  than  these  last  thirty  or  forty  years.  Almost 
in  every  town  numerous  and  graded  schools  were  es- 
tablished and  managed  by  competent  principals, 
mostly  educated  in  European  or  American  schools. 
Armenian  literature  has  got  a  new  life,  and  jour- 
nalism, even  in  its  narrow  space,  made  remarkable 
progress.  Several  daily  papers  were  full  of  ar- 
ticles about  the  living  questions  of  Christian  civilization 
and  progress.  French  has  become  almost  common 
in  the  schools.  English  is  highly  cultivated,  especially 
in  the  Protestant  institutions,  which  are  not  few  in 
number  or  inferior  in  grade.  The  Russian,  German 
and  Italian  languages  have  had  their  entrance  among 
the  Armenians,  who  have  a  proverbial  name  of  being 
linguists. 

Armenians  gave  also  a  remarkable  impulse  to 
Turkish  literature.  Muhendisian  made  the  best  and 
most  varied  types  of  Turkish  letters,  and  saved  the 
reader  from  the  unendurable  troubles  of  the  old  style 
cryptograms.  Arakel,  Caspar  and  other  publishers  con- 
tributed marvelously  to  the  production  and  circulation 
of  Turkish  books.     Some  eminent  teachers,  as  Apik- 


ARMENIAN    MASSACRES,  THEIR    CAUSES.  183 

ian  and  Bogos,  prepared  the  best  grammars  and  dic- 
tionaries of  the  Turkish  language.  This,  too,  made 
the  Turks  jealous  that  giaours  were  better  acquainted 
with  their  business  and  books  than  themselves.  In 
an  old  style  Turkish  school  the  Arabic  grammar 
was  a  life  work,  while  in  the  Armenian  schools  the 
necessary  principles  of  that  language  are  simply  a 
few  months"  work.  Many  poor  and  honest  Armen- 
ian young  men  gain  name  and  position  through  edu- 
cation, while  hosts  of  Turkish  boys  are  loafing  in  the 
streets  and  stepping  over  wild  street  dogs  and  build- 
ing a  character  worse  than  dogs. 

4.  Armenians,  Noble  Aspiration  for  Christian 
Liberty  Excited  the  Wicked  Turk.  In  spite  of  con- 
tinuous and  severe  p  rsecutions  of  ages  the  fire  of 
freedom  was  never  quenched  in  the  soul  of  the  Ar- 
menian. The  exiled  young  professor's  last  sighs 
from  the  depths  of  Siberian  gloom  have  always  and 
everywhere  found  their  echo  in  the  hearts  of  his 
countrymen  :  "I  will  be  true  to  thee  till  death;  yea, 
even  upon  the  gallows'  tree  the  last  breath  of  a  death 
of  shame  shall  shout  thy  name,  O  Liberty!  "  Their 
contact  with  the  civilized  part  of  the  world  and  their 
enlightenment  by  the  dawn  of  Christian  education 
added  much  upon  this  natural  and  holy  aspiration. 
Aided  by  the  American  and  English  Bible  Societies, 
they  translated  the  Holy  Scriptures  and  some  other 
books  into  the  Turkish  language,  and  in  some  parts 
of  the  empire  they  evangelized  and  baptized  the 
dialect  of  the  oppressor,  with  the  long-cherished  as- 
piration of  evangelizing  them,  too.    When  the  British 


184  ISLAM,  TUltKEY  AND  ARMENIA. 

Ambassador  said,  "  Soon  the  Christians  will  be  able 
to  preach  the  gospel  in  Mohametan  pulpits,"  there 
was  a  general  shouting  of  jubilee,  not  that  the  Ar- 
menians would  have  a  chance  to  slaughter  Turks  in 
their  mosques,  but  that  they  would  have  the  freedom 
and  privilege  of  bringing  their  neighbors  to  the 
knowledge  of  true  salvation.  They  did  not  take  any 
aggressive  course  against  the  Turks  or  other  Moslem 
communities,  but  rather,  taking  the  favorable  procla- 
mations of  the  Sultan  as  sincere,  cherished  the  expec- 
tation that  both  parties,  hand  in  hand,  would  try  to 
elevate  the  country  to  the  level  of  European  pros- 
perity. 

While  the  Armenians  were  thus  hopeful  and  aspir- 
ing, the  fanatic  Turk  kept  swinging  his  head  and 
sighing,  "Alas!  Islam  lost  its  power  and  glory;  the 
field  remained  in  the  hands  of  giaours!"  The  deep- 
rooted  enmity  that  drew  this  exclamation  out  of  the 
bigoted  Turk  was  not  idle,  but  by  a  gradual  advance 
prepared  and  accomplished  horrors  too  terrible  to  de- 
scribe and  too  deep  to  realize. 


X      P 


CHAPTER  XXV. 

PRELIMINARY    STEPS    TAKEN    BY    THE    TURKISH  GOVERN- 
MENT   TOWARD    THE    ARMENIAN    MASSACRES. 

Confronted  by  the  facts  mentioned  in  the  preceding 
chapter,  the  Turk  could  not  stand  indifferent.  He 
had  two  alternatives,  to  submit  or  to  oppose.  He 
could  appreciate  the  vitality  of  this  progressive  ele- 
ment in  his  dominion,  and,  laying  aside  every  preju- 
dice and  fanaticism,  endeavor  to  rebuild  his  decayed 
government,  or  take  his  ancient  policy  of  reducing  the 
Christians  low  by  plundering  their  accumulated 
wealth  and  crushing  their  honor  and  aspirations  un- 
der his  feet.  He  preferred  the  latter  policy,  and  by 
Satanic  devices  prepared  the  way  of  destruction  in 
the  following  steps  : 

1.  The  First  Step  Was  to  Have  a  Fanatic  and 
Narrow-Minded  Sultan.  In  1876  Sultan  Aziz  was 
dethroned  and  secretly  murdered  with  the  apparent 
accusation  of  " Abusing  the  Treasury  (!)  of  the 
Highest  Commonwealth."  Just  three  months  later 
his  nephew  and  successor,  Sultan  Murad,  was  deposed 
with  the  accusation  of  "  Sick-mindedness."  Perhaps 
both  accusations  were  true ;  yet  who  can  say  that  nine 
in  ten  Sultans  did  not  abuse  the  wealth  of  the  govern- 
ment and  have  a  sound  and  practical  mind?  The 
fanatic  and  adventurous  party  of  the  palace  was  after 
another  thing;  they  planned  to  have  a  Sultan  that 

185     - 


186  ISLAM,  TURKEY  AND  ARMENIA. 

could  be  used  as  an  instrument  in  their  hands.  Prince 
Hamid,  the  brother  of  Sultan  Murad,  was  the  man. 
Exceedingly  timid  and  suspicious  in  nature,  feeble  in 
structure,  short-sighted  in  mind,  devoid  of  education, 
and  especially  fanatical  in  religion,  Prince  Hamid, 
who  was  every  moment  fearing  the  assassinator's  ap- 
proach, was  put  on  the  throne  and  given  the 
titles  of  "The  Finest  Pearl  of  the  Age,"  "The  Es- 
teemed Center  of  the  Universe,"  "The  Sultan  of  the 
Two  Shores  and  the  High  King  of  the  Two  Seas," 
"The  Crown  of  Ages  and  the  Pride  of  All  Centu- 
ries," "The  Greatest  of  all  Caliphs,"  "The  Shadow 
of  God  on  Earth,"  "The  Crown-giver  of  all  the 
Princes  of  the  World,"  "The  Gracious  Father," 
"The  Victorious  Sultan  Abdul  Hamid  Khan,"  etc. 
Among  the  palace  party  there  were  men  clever 
enough  and  able  to  make  plans  for  the  diabolical 
steps  to  be  taken  in  the  future.  Some  proselyte 
Christians,  some  European  adventurers,  had  the  light 
and  mind  to  study  the  inner  and  the  outer  condition 
of  the  country  and  prepare  reports  for  the  mechan- 
ical endorsement  of  the  Sultan.  By  the  strict  police 
system  of  the  palace  and  suspicious  guardianship  of 
the  imperial  harem,  it  was  impossible  to  see  the  oper- 
ations which  were  going  on  in  that  "region  of  holy 
happiness,"  as  it  is  called.  All  the  telegraphic  and 
postal  transactions  were  in  the  hands  of  the  palace 
favorites ;  they  could  modify,  annul  or  invent  any 
news  they  thought  favorable  for  their  policy.  The 
Sultan  was  but  a  slave  in  their  hands. 


STEPS  TAKEN  TOWARD  ARMENIAN  MASSACRES.         187 

Gradually  "the  seat  of  the  prophet"  (palace)  be- 
came the  center  and  the  den  of  the  most  cruel 
butcheries  and  unheard  of  tortures.  Any  Ottoman 
subject,  be  he  a  Turk  or  Christian,  a  common  student 
or  vizier,  a  stranger  or  relative  to  the  palace,  upon  the 
slightest  suspicion  or  false  accusation  unfavorable  to 
their  plans,  would  be  summoned  to  the  horrible  cir- 
cles of  "the  star  palace"  and  put  to  death.  The 
bottom  of  the  Bosphorus  and  Mar  moral  waters  were 
covered  with  the  bones  of  slaughtered  students  and 
officers,  men  and  women  of  the  imperial  harem,  until 
all  the  authority  remained  in  the  hands  of  a  degen- 
erate Arab  slave  called  Aziz  Effendi,  who  blotted  the 
history  of  the  nineteenth  century  with  infamous 
deeds  of  cruelty  and  vice. 

2.  The  Second  Step  was  to  caress  and  enthuse  the 
fanaticism  of  the  Moslem  population  and  show  them 
that  a  zealous  and  true  caliph  was  occupying  the  sacred 
seat  of  the  prophet.  It  was  very  easy  to  deceive  the 
ignorant.  Sultan  Hamid  ordered  several  mosques 
and  tekkiehs  to  be  erected  around  the  palace  and 
bigoted  shiekhs  were  rallied  i  1  them  and  encouraged 
to  practice  their  religious  services  under  the  super- 
vision of  "the  pious  sovereign,"  who  himself  was 
very  regular  to  attend  these  mosques  for  his  Friday 
noon  prayer,  which  is  called  "selamlik"  (the  pro- 
cession of  the  Sultan  and  the  princes  and  all  civil, 
military  and  religious  chief  officers,  encircled  by 
thousands  of  soldiers  and  spectators). 

The  public  criers  repeatedly  walked  in  the  streets 
and  bazaars  of  Constantinople  to  inform  the  Moslem 


188  ISLAM,  TURKEY  AND  ARMENIA. 

population  of  the  absolute  will  of  the  Sultan  that 
the  women  cover  their  faces  with  veils  when  they  went 
in  the  streets — which  met  the  ideal  of  the  fanatic 
majority — and  the  necessity  of  Eamazan  fasting  was 
discussed  and  enforced  everywhere.  The  ruined 
mesjids  and  the  Mohametan  chapels  were  repaired 
and  opened  for  public  prayers  and  the  believers  were 
enforced  to  attend  them.  The  schools  were  started 
and  religious  leaders  were  sent  to  neglected  Moslem  vil- 
lages and  towns.  Lightning-stricken  minarets  were 
repaired  and  the  unceasing  cry  of  muezzin  was  heard 
upon  them.  The  disputed  properties  of  the  mosques 
were  secured  from  the  hands  of  the  local  beys  or 
agas  and  delivered  into  the  hands  of  the  clergy. 
The  annual  pilgrim  caravan  of  the  Sultan,  loaded 
with  great  riches  and  in  Oriental  pomp,  started  on  its 
journey  in  the  streets  of  Scutari,  and  continued  for 
weeks,  until  the  heavy-laden  camels  sat  in  front  of 
the  door  of  the  kabeh,  the  holy  temple  at  Mecca. 
The  sacred  mantle  of  the  Prophet  Mohamet,  kept  in 
the  closets  of  the  old  seraglio,  was  kissed  by  the 
Sultan  and  all  palace  authorities  every  14th  of  Eama- 
zan, the  memorial  day  of  Mohamet's  "  journey  to 
Heaven."  The  holy  banner  of  the  religious  wars, 
ever  ready  to  lead  the  Moslem  hosts  against  the 
"infidels,"  showed  itself  in  the  hand  of  "the  con- 
queror," Sultan  Hamid — though  he  has  never  been 
out  of  the  capital  since  his  enthronement. 

This  central  zeal  made  its  favorable  effect  felt  in 
the  remotest  parts  of  the  empire,  and  a  very  great 
majority  of  the  Moslem  population  thought  Sultan 


STEPS  TAKEN  TOWARD  ARMENIAN  MASSACRES.         189 

Hamid  II.  as  one  of  the  most  proper  representatives 
in  the  chair  of  Mohamet.  And  the  spirit  of  Islam 
took  a  new  fire  all  over  the  country,  and  the  chronic 
anti-Christian  enthusiasm  began  to  boil  the  blood  of 
the  followers  of  Islam. 

3.     The  Third  and  a  Natural  Step  was  the  restraint 
put  on  the  Christian  subjects.     This  began  to  show 
itself    in    the    slow    and  gradual    exclusion  of  the 
Armenian  students  and  officers  from  their  positions. 
Then  the  number  of  Armenian  schools  and  churches 
was  decreased  by  not  allowing  the   new  ones  to  be 
established,  and  closing  some  of  the  former  ones  for 
trifling  reasons.     Sultan  Hamid  is  said  to  have  given 
firmans  only  for  one  new  Armenian  church   near  the 
frontiers  of  Russia,  and  for  the  repairing  of  a  few, 
while  he  ordered  scores  of  churches  and  schools  and 
other  institutions  to  be  disbanded.     Almost  all  liter- 
ary, educational,  charitable  and  economical  societies, 
even  the  Young  Men's  Christian  Associations,  were 
prohibited  and  dissolved  when  discovered.     The  pro- 
grams   of    the    schools    and    the    text-books    were 
minutely  examined.     Armenian   and  universal  histo- 
ries, geography  and  readers,  which  contained  direct 
or  indirect  allusions  to  the  above  subjects,  foreign 
atlases,  statistics,  historical  novels,  all  were  confis- 
cated and  officially  prohibited.     Teachers   who  could 
not  be  made  blind  instruments  in  their  hands  were 
expelled,  imprisoned,   tortured,  and    in    many    cases 
killed.     Christian    doctors,  lawyers,    merchants    and 
influential  members  were   arrested  by   false  accusa- 


190  ISLAM,  TURKEY  AND  ARMENIA. 

tions.  Even  the  priests  and  the  ministers  of  the 
gospel  were  not  left  out  of  this  detrimental  perse- 
cution. 

Correspondence  and  traveling  were  strictly  guarded 
and  almost  entirely  prohibited.  Immigration  to  any 
foreign  country,  and  even  to  the  Turkish  seacoast 
cities  was  absolutely  forbidden  to  the  Armenians. 
Many  Armenians  who  had  official  pass-ports  for  some 
Turkish  cit}r,  as  Constantinople,  Smyrna  or  Beirout 
were  arrested,  imprisoned  in  the  ports  of  Trebizond, 
Samsoun,  Mersina  and  Alexandretta  or  sent  back  to 
their  own  town.  All  the  Armenians  who  escaped  to 
Europe  or  the  United  States  could  do  so  only  by  suf- 
fering terrible  hardships  and  perils  and  by  bribing 
the  police.  An  Armenian  was  several  times  captured 
and  sent  back  to  Harpoot,  and  at  last,  in  his  sixth 
attempt,  succeeded  iu  reaching  a  French  steamer  for 
the  United  States  by  swimming  about  two  miles  to 
where  it  was  anchored. 

The  clergy  and  influential  men  were  forced  to  sign 
false  reports  or  accusations  prepared  by  the  govern- 
ment. Blackmailing  became  a  universal  practice 
among  the  Turkish  officers,  every  town  and  village 
was  besieged,  every  road  was  watched  by  detectives 
and  officious  officers  ever  ready  to  rob  the  innocent. 
The  news  of  the  Sassoun  massacres  in  1894  was  not 
heard  in  other  parts  of  Armenia  and  Asia  Minor 
until  four  months  after  the  event.  No  one  could  £o 
safely  in  the  streets  with  a  manuscript  in  his  pocket, 
however  harmless  it  might  be.  Any  policeman  would 
at  any  time  attack  him  and  get  the  paper  aud  take  it, 


STETS  TAKEN    TOWARD  ARMENIAN  MASSACRES.        191 

with  its  owner,  before  the  governor,  who,  generally 
without  examination,  would  order  the  poor  Armenian 
to  be  imprisoned.  Several  days,  and  very  often 
weeks,  would  pass  until  that  paper — perhaps  a  moth- 
er's letter  or  a  discourse  on  botany — could  be  handed 
to  its  owner  and  several  hundred  piasters  demanded 
for  his  release.  If  that  paper  had  contained  any- 
thing directly  or  indirectly  about  the  government,  or 
some  words  that  the  examiner's  arbitrary  and  vicious 
will  could  give  an  unfavorable  interpretation,  the 
poor  man  could  not  expect  to  come  out  of  his  prison. 

Turkish  Prisons  are  always  attached  to  the  city 
hall  and  in  its  dark  and  damp  basement.  These 
prisons,  far  from  being  the  means  of  correction,  are 
the  most  terrible  device  of  bribery,  vengeance, 
cruelty  and  suffering,  especially  for  the  poor  Chris- 
tians who  are  shut  in  these  subterranean  hells  under 
the  name  of  political  prisoners.  For  them  there 
is  no  law,  no  justice,  no  conscience  and  no  name. 
Exposed  to  cold,  hunger,  thirst,  flogging,  bodily  tor- 
tures of  every  description,  made  to  squat  in  deep 
mud,  sitting  in  freezing  water,  pulling  out  of  mus- 
tache and  beard,  hanging  head  downward,  burning 
portions  of  the  body  with  red-hot  tongs,  pouring 
filth  over  the  head,  burying  the  head  in  manure  and 
violation  of  personal  honor,  these  are  the  common 
tortures  which  could  be  mentioned  among  the  various 
unspeakable  brutalities  perpetrated  upon  the  poor, 
helpless  Christians  daily. 

"The  Inquisitorial  dungeons  of  the  Middle  Ages," 
says  one,  "may  be  regarded  as  paradise  compared  with 


192  ISLAM,  TURKEY  AND  ARMENIA. 

these  nineteenth  century  hells  of  Turkish  barbarity." 
4.  Another  step  as  a  preparation  for  the  Armen- 
ian massacres  was  the  organization  of  the  "  Ham- 
idieh  troops."  These  troops,  which  consisted  largely 
of  Kurdish  chiefs  and  their  allies,  were  at  first  supposed 
to  be  the  means  of  precaution  against  the  impending 
invasion  of  Russian  Kossacks  from  Caucasia,  near  Kur- 
distan, but  soon  after  it  was  clearly  seen  that  the 
plan  was  for  an  internal  massacre  of  the  Armenians, 
with  whom  these  Kurdish  tribes  lived  for  centuries, 
sometimes  on  friendly  terms  and  very  often  in  severe 
enmity.  The  Turks,  however  fanatical  they  may  be, 
are  cowardly  and  lazy,  especially  prone  to  plunder 
property  and  outrage  women,  while  Kurds,  not  in- 
ferior in  the  same  barbarities,  are  ferocious  murder- 
ers. During  the  last  massacres  how  often  the  leaders 
of  the  government  were  heard  to  cry  aloud  among 
the  mobs,  "Stupid  Turks!  you  are  absorbed  again 
in  plunder  and  are  not  killing  giaours  !  Kill  the  men, 
and  the  women,  and  the  property  will  naturally  be 
yours  !  Kill  the  bee,  and  the  honey  is  yours  !  Allah  ! ' ' 
And  this  is  a  proved  fact,  that  wherever  the  Kurdish 
Hamidieh  troops  were  let  loose,  as  in  Ourfa,  Gurin, 
Severek,  Egin,  etc.,  the  devastation  and  butchery 
was  complete.  Kurds  are  more  murderous  than  re- 
ligious Moslems,  and  whenever  the  drum  of  slaughter 
sounds  in  their  ears  they  can  not  control  their  blood- 
thirsty natures,  be  it  excited  against  Christians  or 
Turks.  In  the  history  of  Turkish  militia  this  or- 
ganization may  be  regarded  the  most  malicious  device 
next  to  that  of  Janissaries. 


CHAPTER  XXVI. 

SO-CALLED    ARMENIAN    REVOLUTIONISTS. 

1.  Armenia's  Appeal  to  Europe  Considered 
Rebellion.  As  the  natural  result  of  Christian  civiliza- 
tion, the  Armenians  could  not  help  cherishing  in 
their  hearts  the  sacred  ambition  of  freedom,  as  a  liv- 
ing plant  could  not  help  bursting  into  life  under  the 
necessary  conditions  of  nature.  Being  oppressed  and 
deprived  of  this  human  privilege,  they  could  not  help 
sighing  under  the  heavy  burden  of  Turkish  perse- 
cutions  and  Kurdish  outrages.  Who  can  blame  them 
for  feeling  such  pain  and  pleading  for  any  help  that 
might  be  offered? 

The  presentation  of  their  deplorable  condition  be- 
fore the  representatives  of  the  Great  Powers,  as  they 
did  in  the  Berlin  Conference  in  1878,  was  simply  to 
implore  their  help  in  suppressing  the  Kurdish  and 
Circassian  cruelties,  and  obliging  the  porte  to  regard 
the  promises  of  reform,  which  were  entirely  cast  into 
oblivion,  especially  after  learning  that  the  European 
governments  had  repeatedly  shown  themselves  anx- 
ious in  securing  these  promises  of  the  Sultans  and 
pretending  zealousness  for  their  fulfilment. 

A  pamphlet  lately  published  under  the  title  of 
"England's  Responsibility  Towards  Armenia,"  by 
Canon  McCall  of  the  Anglican  Church,  contains  evi- 
dence enough  to  prove  from  the   Blue  Books  of  the 

193 


194  ISLAM,  TURKEY  AND  ARMENIA. 

British  government  for  the  past  fifty  years  that  the 
condition  of  the  Armenians  was  as  deplorable  as  ever 
under  the  tyranny  of  Turks  and  Kurds,  and  the  in- 
difference of  the  English  government  to  suppress 
these  atrocities,  which  it  was  her  duty  to  do,  accord- 
ing to  her  treaties  and  promises.  The  terrible  reports 
mentioned  in  these  Blue  Books  were  all  written  by 
the  British  consular  agents  residing  in  Armenia, 
and  contain  all  the  details  of  events.  The  Armen- 
ians, being  unaware  of  this  indifference  on  the  part 
of  the  English  government,  have  made  repeated  ap- 
peals to  Christian  England,  and  through  her  to 
Europe,  for  succor. 

Especially,  knowing  that  in  this  century  Greece, 
Eoumania,  Bosnia,  Montenegro,  Servia  and  Bulgaria 
were  liberated  from  the  tyrant  of  ages,  and  Lebanon, 
Samos,  Crete  and  Egypt  had  gained  especial  privi- 
leges, all  through  the  aid  of  European  powers,  Arme- 
nia would  and  might  naturally  desire  and  implore  of 
the  same  Powers  for  a  reformed  and  just  administra- 
tion under  their  guarantee.  Moreover,  the  Czar 
Nicholas  of  Russia  has  promised  the  Armenian  nation 
to  furnish  her  with  some  kind  of  provincial  govern- 
ment under  the  care  of  the  Russian  throne. 

The  sixty-first  article  of  the  Berlin  Treaty,  signed 
by  the  six  great  Powers  of  Europe,  reads  as  follows : 
"The  Sublime  Porte  undertakes  to  carry  out,  without 
further  delay,  the  improvements  and  reforms  de- 
manded by  local  requirements  in  the  provinces  inhab- 
ited by  the  Armenians,  and  to  guarantee  their 
security  against  the  Circassians  and  Kurds,     It  will 


SO-CALLED    ARMENIAN    REVOLUTIONISTS.  195 

periodically  make  known  the  steps  taken  to  this  effect 
to  the  Powers,  who  will  superintend  their  applica- 
tion." Can  the  Armenians  be  blamed  for  their 
anticipation  of  interference  by  the  Powers,  who 
pledged  themselves  for  their  protection? 

2.  Hunchag,  the  Supposed  Armenian  Conspira- 
tor. The  atrocities  which  were  promised  to  cease 
after  the  solemn  Berlin  Treaty)  have  continued  and 
increased  systematically  and  in  such  rapidity,  and 
committed  even  before  the  eyes  of  the  Signing 
Powers  for  seventeen  long  and  weary  years,  that 
the  Armenians  have  lost  all  hopes  of  any  assistance 
from  abroad.  In  Armenia  proper  the  Kurdish  and 
Turkish  tax-gatherers  succeed  each  other  and 
plunder  what  is  left,  and  commit  such  atrocities 
that  cannot  be  told  in  a  public  book  like  this.  At 
last  the  helpless  Armenians  said  to  the  Turkish 
officers:  "The  Kurds  left  nothing  to  pay  you; 
here  we  are,  take  what  you  find;  we  do  not  know 
who  is  our  ruler,  the  Turk  or  the  Kurd.  If  you  are 
our  masters,  protect  us  against  these  Kurds."  This 
pleading  and  just  protest  was  taken  as  an  open  declar- 
ation of  rebellion  and  soon  was  telegraphed  to  the 
palace  of  the  Sultan,  who  was  already  watching  for 
this  opportunity  to  commence  his  infernal  plan.  A 
few  young  teachers  and  students  who  took  their  edu- 
cation in  Germany  and  Russia,  and  had  some  social- 
istic air  in  their  religious  creed,  taught  the  people  to 
bring  the  above-mentioned  protest  before  the  Turk- 
ish tax-gatherers  under  the  said  condition  of  affairs. 
These  few  hot-headed  young  men  and  their  very  few 


196  ISLAM,  TURKEY  AND  ARMENIA. 

co-thinkers,  who  called  themselves  "Hunchag" 
(sounding  instrument),  and  were  ranked  by  some 
empty-minded  or  malicious  writers  with  Anarchists 
and  Nihilists,  could  have  been  easily  arrested  and 
controlled  if  the  Turkish  government  had  any  inten- 
tion of  doing  so.  Besides,  Hunchag's  creed  and 
course  was  not  encouraged  or  approved  by  the 
Armenians  themselves.  There  was  among  the 
Armenians  a  common  suspicion  that  either  Russia 
had  intentionally  prepared  and  sent  them  in  order 
to  arouse  disturbances  and  create  a  chance  to  carry 
her  selfish  purpose,  or  that  these  persons  were  only 
hired  agents  of  the  Turkish  Government  to  excite  the 
Moslem  population.  Learning  these  things,  how 
could  the  Armenians  show  sympathy  for  such  a 
movement?  Suppose  that  these  few  Russian  Armen- 
ians were  conspirators  and  murderers,  could  this 
justify  the  government  for  the  universal  massacres 
of  the  thousands  of  innocent  Armenians,  men, 
women  and  children?  Who  could  justify  the  Span- 
ish Government  had  she  undertaken  to  plunder  and 
massacre  all  the  Italians  in  Spain  for  the  murder  of 
Canovas  by  an  Italian  anarchist?  Who  could  blame 
Americans  that  John  Wilkes  Booth  shot  President 
Lincoln?  Another  fact  is,  that  the  greatest  devasta- 
tion and  slaughter  has  been  made  in  places  where  the 
Armenian  people  had  no  information  of  or  sympathy 
with  the  Hunchag  movement,  and  were  most  submis- 
sive to  the  local  government.  Besides,  these  endless 
atrocities  and  the  plan  of  massacres  were  at  work 
long  before  the  existence  of  Hunchag.     Socialism, 


SO-CALLED    ARMENIAN    REVOLUTIONISTS.  197 

anarchism  and  nihilism  are  new  words  and  strange 
ideas  for  a  peaceful,  industrious  and  religious  nation 
like  the  Armenians.  What  they  demanded  from  their 
own  o-overnment  and  from  the  European  Powers  was 
safety  of  life,  regard  of  honor  and  protection  of 
property  and  religious  liberty — the  points  which  were 
promised  in  the  schemes  of  reforms  and  guaranteed 
by  the  Christian  governments. 


CHAPTER  XXVII. 

THE    ARMENIAN    MASSACRES. 

1.  The  Massacre  of  Sassoun,  (1894),  the  First  in 
the  Series.  Sassoun  is  a  small,  mountainous  district 
in  the  Province  of  Bitlis,  in  the  heart  of  Armenia. 
The  inhabitants  of  this  district,  being  impoverished 
by  heavy  taxes  imposed  upon  them  by  the  Turkish 
Government  and  by  several  tribes  of  the  Kurds,  and 
being  oppressed  by  tortures  and  outrageous  barbari- 
ties of  these  tax-gatherers,  were  obliged  to  raise 
their  voices  and  implore  the  help  of  the  local  and 
central  government.  These  appeals  were  responded 
to  by  severe  Kurdish  assaults  and  increased  Turkish 
atrocities.  The  Armenians  of  that  district,  there- 
fore, decided  to  oppose  the  Kurds  when  they  came  to 
collect  taxes,  upon  which  the  barbarous  race,  being 
enraged,  made  a  stronger  attack  for  the  purpose  of 
murder  and  revenge.  Among  the  Kurds  whom  the 
Armenians  of  Sassoun  opposed,  there  were  a  few 
Hamidieh  Kurdish  soldiers,  the  authorized  brigands 
of  Kurdistan,  several  of  whom  were  killed  in  the 
struggle.  The  exaggerated  report  sent  by  the  Gov- 
ernor of  Bitlis  made  the  Sultan  enraged,  and  accord- 
ingly he  ordered  <;the  suppression  of  this  Armenian 
rebellion  with  the  severest  means."  This  was  the 
opportunity  which  the  Sultan  was  anxiously  watching 
for  many  years,  and  for  which   end  he  was  planning. 

198 


THE    ARMENIAN    MASSACRES.  199 

Thus  he  ordered  his  troops  to  march  to  the  Sassoun 
district  and  help  the  Kurds  in  their  bloody  work. 
This  plan  being  hidden  from  the  Armenians,  and 
most  probably  from  the  European  Powers,  was  car- 
ried on  in  a  very  systematic  way.  The  various  Kurdish 
tribes  had  received  special  invitation  to  take  part  in 
this  great  expedition,  and  the  chiefs,  with  their  men, 
arrived  one  after  the  other,  and  the  total  number  of 
the  Kurds  who  took  part  in  the  campaign  was  esti- 
mated at  30,000.  The  Armenians  believed  in  the 
beginning  that  they  had  to  do  only  with  the  Kurds, 
but  they  soon  realized  that  a  Turkish  regular  army, 
with  provisions,  rifles  and  cannons,  was  standing  at 
the  back  of  the  Kurds.  Sassoun  was  doomed  whether 
she  submitted  or  opposed.  After  two  weeks'  self- 
protection  against  the  Kurds  they  saw  that  the  regu- 
lar army  entered  into  active  campaign.  Mountain 
pieces  began  to  thunder,  and  the  Armenians,  having 
nearly  exhausted  their  ammunition,  took  to  flight, 
when  the  Kurds  and  the  Turks  pursued  them  and 
ruthlessly  massacred  men,  women  and  children  (not 
less  than  10,000),  plundered  the  properties  and 
burned  seventy  villages,  and  after  many  horrible 
outrages,  carried  many  girls  and  women  to  Kurdish 
and  Turkish  harems.  These  things  took  place  in 
August  and  September  of  1894. 

2:  The  Scheme  of  Reforms  in  The  American 
Provinces.  The  news  of  the  Sassoun  massacre  was 
concealed  about  four  months,  during  which  time  the 
Turkish  Government  worked  steadily  to  remove  every 
sisrn  and  trace  of  these  hellish  deeds.     But  through 


200  ISLAM,  TURKEY  AND  ARMENIA. 

the  reports  of  the  American  missionaries  and  the 
European  consuls  and  the  impartial  investigators, 
both  from  England  and  America,  and  even  the 
information  from  the  Turks  and  Kurds  themselves, 
the  awful  news  proved  to  be  true,  and  public 
opinion  was  so  aroused  in  England  that  the  repre- 
sentatives of  the  Great  Powers  came  together  and 
prepared  a  scheme  of  reforms  for  the  six  provinces 
where  the  Armenians  were  greater  in  number,  namely, 
Erzeroom,  Van,  Bitlis,  Diarbekir,  Harpoot  and 
Sivas. 

These  reforms,  which  were  mild  and  in  the  line  of 
what  the  Turkish  Government  had  frequently  promised, 
and  the  execution  of  which  was  entrusted  to  the 
Sultan,  involved  civil  offices,  judgeships  and  public 
appointments  of  Moslems  and  non-Moslems  in  the 
six  provinces  proportionately.  This,  however,  while 
simple  justice,  was  a  bitter  pill  to  the  Mohamctans, 
who  had  ruled  over  the  Christians  with  a  rod  of  iron 
for  five  hundred  years.  The  scheme  was  presented 
to  the  Sultan  on  May  11,  1895,  but  he  obstinately 
refused  to  accept  them.  Spring  and  summer  passed, 
the  anniversary  of  the  Sassoun  massacre  arrived,  no 
redress  had  been  secured,  nor  the  punishment  of  a 
single  official,  while  the  greatest  butchers  were  deco- 
rated by  the  Sultan.  On  the  30th  day  of  September, 
some  Armenians  being  indignant  of  this  delay,  which 
would  mean  the  sleep  of  death  for  their  race,  made  a 
demonstration  to  present  a  petition  to  the  Grand 
Vizier  in  an  orderly  way,  which  led  to  a  riot  in  Con- 
stantinople,   and    several   hundred    Armenians    were 


THE    ARMENIAN    MASSACRES.  201 

brutally  killed.  The  number  of  victims  in  two  mas- 
sacres in  Constantinople  is  estimated  at  6,000,  mostly 
laboring  men.  On  the  8th  day  of  October  the  mas- 
sacre at  Trebizond  occurred  and  about  1,000  were 
killed.  These  two  unjust  massacres  obliged  the  dip- 
lomats to  insist  upon  their  demands  of  the  signing 
of  the  "  Scheme  of  Reforms,"  which  the  Sultan  did 
October  16,  1895. 

3.  Subsequent  Massacres.  October  16th  was  a  day 
of  rejoicing  in  Constantinople  and  in  the  provinces, 
but  it  will  be  remembered  as  one  of  the  blackest 
days  in  Armenian  history.  On  that  day  the  Sultan 
professed  to  accept  the  Scheme  of  Reforms,  but  what 
he  really  did,  as  subsequent  events  show  beyond  any 
doubt,  was  to  sign  the  death-warrant  of  the  Armen- 
ian nation.  From  this  time  on  reform  by  massacre 
was  the  order  of  the  day.  About  thirty-five  large 
cities,  with  hundreds  of  villages,  were  given  over  to 
slaughter  and  spoliation,  so  that  by  a  moderate  esti- 
mate 100,000  Armenians,  the  most  influential  men, 
were  massacred,  a  greater  part  of  their  property  was 
lost,  and  business  ruined.  About  40,000  houses 
and  shops,  churches  and  schools  were  burned.  Thous- 
ands were  forced  to  accept  Islam.  Thousands  of  vir- 
gins and  pure  women,  after  beastly  violation,  were  cap- 
tured and  carried  to  the  Mohametan  harems.  About 
sixty  Gregorian  and  fifteen  Protestant  and  several 
Catholic  ministers  were  most  cruelly  martyred,  many 
churches  were  turned  to  mosques  or  stables,  the  holy 
utensils  and  scriptures  defiled,  and  before  the  altars 
the    most   brutal    outrages  were    committed.     Many 


202  ISLAM,  TURKEY  AND  ARMENIA. 

orphans  were  taken  far  away  to  Turkish  houses  to  be 
trained  in  the  Mohametan  faith.  About  a  quarter  of 
a  million  widows  and  orphans  and  helpless  aged  peo- 
ple were  left  to  the  mercy  of  nature  and  their  Moslem 
neighbors.  The  unspeakable  Turk,  with  a  single  blow, 
made  the  ridiculous  scheme  of  reforms  inoperative  by 
reduciog  the  proportion  of  the  Armenians  in  the 
mentioned  six  provinces  and  in  the  greater  part  of 
the  Province  of  Aleppo,  where  Zeitoon,  being  the 
neuclus,  the  Silesian  Armenians  were  expecting  their 
share  in  the  promised  reform. 

The   following    are   the   names   of   105  Armenian 
clergymen  killed  in  massacres : 

"A.     OF  THE  GREGORIAN  ARMENIAN  CHURCH. 

I. 

"  PROVINCE  OF   TREBIZOND. 

1-6.     Six  priests,  names  not  given. 

II. 
"province  of  erzeroum. 

7.  Der  Kerekine,  of  Erzeroum. 

8.  Der  Yeghia,  of  Tevnik. 
^9.      Priest,  of  Kak. 

10.  Priest,  of  Oumdoun. 

11.  Abbot  Timotheus,  of  Hassan-Kaleh. 

12.  Archimandrite  Khorene  Guroyan,  of  Baibourt. 

13.  Der  Ohannes,  of  Ksanta. 

14.  Der  Harutiun,  of  Ksanta. 

15.  Der  Magar,  of  Plour. 

16.  Der  Krikor,  of  Bushdi. 

17.  Priest,  of  Balakhor. 

18.  Der  Khatt,  of  Hanksdoun. 

19.  Der  Ghevont,  of  Monastery  of  the  Illuminator. 

20.  Priest,  of  Khunzdrig. 

21.  Priest,  of  Karatash. 

22.  Der  Hagop,  of  Large  Armundan. 

23.  Der  Krikoriss,  of  Little  Armundan. 


THE    ARMENIAN    MASSACRES.  203 

III. 
"province  op  van. 
24-7.  Four  priests,  of  the  District  of  Lower  Gargar. 

28.  Priest  of  Badagantz. 

29.  Abbot  Bedross,  of  Sourp. 

IV. 

"  PROVINCE  OP   BITLIS. 

30.  Priest,  of  Khoyt. 

31.  Der  Mukhitar,  of  Khoyt. 

32.  Priest,  of  Vanik. 

33.  Abbot  Isaac,  of  Holy  Cross  Monastery. 

34.  Priest,  of  Broshentz. 

35.  Abbot,  of  Monastery  of  St.  Gamaliel. 
36-7.  Priests  of  Yeghikiss. 

38.  Abbot  Sarkiss,  of  Monastery  of  the  Holy  Mediator. 

V. 

"  PROVINCE  OP  SIVAS. 

39.  Der  Vosgui. 

40.  Der  Gronites. 

41.  Der  Asdvadzadour. 

42.  Der  Reteos,  of  Istanos. 

43.  Der  Yeghia,   of  the   Church  of  the   Holy   Savior   at 

Shaban-Kara-Hissan. 

44.  Der  Krikor,  of  Tainzara. 

45.  Der  Kude,  of  Tamzara. 

46.  Der  Aharon,  of  Aghvaniss. 

47.  Priest,  of  Sis. 

48.  Priest,  of  Anarghi. 

49.  Der  Matteos,  of  Bousseyid. 

50.  Der  Sarkiss,  of  Gurassin. 

51.  Der  Michail,  of  Gurassin. 

52.  Priest,  of  Armudan. 

53.  Bishop  Isaac,  of  Derendeh. 

54.  Priest  of  Ashodi. 

55.  Der  Arisdakes,  of  Zilleh. 

56.  Der  Mgurdich,  of  Zilleh. 

57.  Der  Vassil,  of  Vezir-Keupru. 


204  ISLAM,  TURKEY  AND  ARMENIA. 

VI. 

"  PROVINCE  OF   HAEPOOT. 

58.  Archimandrite  Ohannes,  of  Tadem. 

59.  Der  Harutiun,  of  Hadousi. 

60.  Der  Sarkiss,  of  Mouri. 

61.  Der  Seth,  of  Komk. 

62.  Der  Sarkiss,  of  Khoylou. 

63.  Der  Hagop,  of  Tadem. 

64.  Der  Aharom.  of  Tadem. 

65.  Der  Hagop,  of  Kesserik. 

66.  Der  Khazar,  of  Morenik. 

67.  Der  Ohannes,  of  Husseynik. 

68.  Der  Vahram,  of  Husseynik. 

69.  Der  Nishan,  of  Miadoun. 

70.  Archimandrite  Krikor  Aprahamian. 

71.  Der  Migerdich  Shamlian. 

72.  Der  Kegham  Shamlian. 

73.  Der  Nerses  Baltayan. 

74.  Der  Kurken  Yazidjian. 

75.  Der  Tonig  Pakhigian. 

VII. 

"  PEOVINCE   OF   DIARBEKIE. 

76.  Der  Harutiun,  of  Diarbekir. 

77.  Der  Sacristan,  of  Diarbekir. 

78.  Priest,  of  Ali  Pounar. 

79.  Priest,  of  Arghani. 

80.  Der  Krikor,  of  Hava. 

81.  Der  Garabed,  of  Hava. 

82.  Der  Kevork,  of  Marshmezra. 

83.  Der  Harutiun,  of  Tzet. 

84.  Der  Nerses,  of  Khozad. 

11  NOTES. 

No.  8.  Der  Yeghia,  of  Tevnik,  was  killed  while  presenting 
a  petition  to  the  Government  for  protection. 

No.  29.  The  Abbot  Bedross,  of  Sourp,  had  his  tongue  torn 
out  and  limbs  cut  off  one  by  one.    He  was  then  killed  "  with 

tortures." 

Nos.  33-35.    The  Abbot  Isaac  of  the  Holy  Cross,  the  priest 


THE    ARMENIAN    MASSACRES.  205 

of  Broshentz  and  the  Abbot  of  St.  Gamaliel  were  impaled  in 
the  form  of  a  cross  and  then  burned. 

No.  38.  The  Abbot  Sarkiss,  of  the  Monastery  of  the  Holy 
Mediator,  was  first  blinded. 

No.  43.     Shot  while  conducting  funeral  services. 

No.  49.  The  body  of  Der  Matteos  was  treated  with  the 
grossest  indignity. 

No.  56.  The  eyes  of  Der  Mugurdich,  of  Zilleh,  first  de- 
stroyed. 

No.  57.     Der  Vassil,  of  Vizir-Keupru,  was  burned  alive. 

"B.    OF  THE  EVANGELICAL  ARMENIAN  CHURCH. 
"  The  following  are  the    names   of    twenty-one    martyred 
Protestant  pastors  in  Armenia,  compiled  by  a  correspondent  of 
the  Independent: 

1.  The  Rev.   Krikor,  pastor  at  Ichme,  killed    November 

6,  1885. 

2.  The  Rev.  Krikor  Tamzarian. 

3.  The  Rev.  Boghos  Atlasian,  killed  November  13. 

4.  The  Rev.  Mardiros  Siraganian,  of  Arabkir,  killed  No- 

vember 13. 

5.  The  Rev.  Garabed  Kilijjian,  of  Sivas,  killed   November 

12. 

6.  The  Rev.  Mr.  Stepan,  of  the  Anglican  Church,  at  Maf 

rash,  killed  November  18. 

7.  The  preacher  of  a  village  of  Hajin,  killed  at  Marash, 

November  18. 

8.  The  Rev.  Krikor  Baghdasarian,  retired  preacher  at  Har- 

put,  November  18. 

9.  Retired  preacher  at  Divrik,  killed  November  8. 

10.  The  Rev.  Garabed  Hosepian,  pastor  at  Chermuk,  No- 

vember 5. 

11.  The  Rev.  Melcon  Minasian,  pastor  at  Shepik,  Novem- 

ber. 

12.  The  Rev.  Aboshe  Jacob,  pastor  at  Kutterbul,  November 

6. 

13.  The  Rev.   Jurjis  Khudherdhaw,  Anteshalian,  preacher 

at  Kutterbul,  November  6. 

14.  The  Rev.  Sarkis  Narkashjian,  pastor  at  Chunkush,  No 

vember  14. 


206  ISLAM,  TURKEY  AND  ARMENIA. 

15.  The  pastor  of  the  church  at  Severek,  November. 

16.  The  pastor  of  the  chnrch  at  Adiaman. 

17.  The  Rev.  Hohannes    Hachadorian,  pastor  at    Kilisse, 

November  7. 

18.  The  Rev.  Hanoosh   Melki,  pastor    at    Karabash,  near 

Diarbekir,  November  7. 

19.  The  Rev.  Mardiros   Terzian,   pastor  at  Keserik,  near 

Harpoot,  November. 

20.  The  Rev.  Hagop  Abu  Hayatian,  pastor  at  Urfa,  gradu- 

ate of  Leipzig,  December  29. 

21.  The  Rev.  Hannah  Sehda,  preacher  at  Sert. 
"  How  many  more  there  are  we  do  not  know." 

4.  Some  Touching  Events  Reported  by  Mis- 
sionaries. "The  Kurds  being  not  satisfied  by  mas- 
sacre, rapine  and  plunder  of  the  living  at  that  time, 
disinterred  the  body  of  a  minister  who  died  before 
the  troubles,  and  fired  into  it  volleys  of  bullets  and 
treated  it  with  almost  fiendish  indignities." 

In  another  place,  very  far  from  the  above  men- 
tioned, "the  Turks  broke  the  marble  stones  of  the 
grave  of  a  wealthy  Armenian  who  died  ten  years 
before  the  massacres,  and  taking  out  the  bones  crushed 
them  into  pieces  and  scattered  all  around,  making 
diabolic  indignities." 

"Children  were  placed  in  a  row,  one  behind 
another,  and  bullets  fired  through  the  line  to  see  how 
many  could  be  dispatched  with  one  bullet."  "Infants 
and  small  children  were  piled  one  on  the  other,  and 
their  heads  struck  off.  In  one  instance  a  little  boy 
ran  out  of  the  flames,  but  was  caught  on  a  bayonet 
and  thrown  back  into  the  flames."  Children  were 
held  up  by  their  hair,  and  cut  in  two,  or  had  their 
jaws  torn  apart," 


THE    AMRENIAN    MASSACRE.  207 

"At  Galigozan  many  young  men  were  tied  hand 
and  foot,  laid  in  a  row,  covered  with  brush-wood  and 
burned  alive.  On  the  last  day  of  August  (1894),  the 
anniversary  of  the  Sultan's  accession  to  the  throne, 
the  soldiers  were  especially  urged  to  distinguish  them- 
selves, and  they  made  it  a  day  of  the  greatest 
slaughter." 

"At  another  village  a  priest  and  several  leading 
men  were  captured,  and  all  but  the  priest  were  killed. 
a  chain  was  put  around  the  priest's  neck  and  pulled 
until  he  was  choked,  after  which  several  bayonets 
were  planted  upright,  and  he  was  raised  in  the  air 
and  let  fall  upon  them." 

"A  man  who  protested  against  the  degradation  of 
his  household  was  taken  to  a  lonely  place  in  the 
mountains,  and  buried  up  to  his  neck  in  the  ground. 
He  was  left  there  until  wolves  came  and  tore  his  head 
to  pieces.  Four  bride-grooms  were  murdered  at  one 
time  while  vainly  attempting  to  protect  their  brides 
against  a  party  of  Kurds." 

"A  missionary  and  a  British  vice-consul  stayed  at 
the  house  of  an  Armenian  priest  for  a  few  hours. 
After  they  had  left  the  village  Turks  seized  the 
priest,  skinned  him  alive,  and  stuffed  his  skin  with 
hay,  and  hung  it  in  the  village  street  as  a  warning  of 
worse  things  to  come  if  the  Christians  dared  to 
complain  of  persecution  and  oppression ;  and  many 
others." 

5.  That  the  Last  Armenian  Massacres  were  Pre- 
meditated, planned  and  ordered  by  the  Sultan, is  evi- 
dent from  the  fact  that  almost  all  of  them  took  place 


208  ISLAM,  TURKEY  AND  ARMENIA. 

in  the  six  provinces  where  the  scheme  of  reforms 
were  to  be  practiced,  and  the  manner,  the  duration, 
etc.,  were  all  alike;  for  example,  in  each  place 
Kurds  and  Turkish  irregulars  and  the  regular  soldiers 
were  sent  together;  in  each  place  the  Christians  were 
disarmed  by  full  promise  of  protection ;  in  each  place 
the  massacres  and  plunder  had  a  certain  limit  of  time ; 
also  began  and  ended  with  military  bugle-sound ;  in 
each  place  the  Turks  were  told  they  were  obeying 
the  Sultan's  order;  in  each  place  only  Armenians 
suffered,  while  other  Christian  people  and  foreigners 
were  specially  protected;  in  each  place  the  most 
influential  and  young  men  were  selected. 

These  atrocities  were  composed  of  murder,  plunder, 
rape,  torture,  imprisonment  and  forcing  to  Islam. 
It  was  very  evident  that  local  Turkish  authorities  in 
each  place  had  a  detailed  list  in  their  hands  as  whom 
they  were  to  plunder,  which  house  to  burn  after 
plundering,  which  persons  to  be  Killed  and  which  to 
be  imprisoned.  Those  who  attempted  to  protect 
themselves  were  horribly  dealt  with,  and  those  who 
were  destined  for  death  could  not  find  safety  even  in 
their  Moslem  neighbor's  houses  or  in  the  government 
houses.  Enforcement  to  Islam  was  more  eagerly 
practiced  in  villages  and  small  towns.  Kape  and  out- 
rage was  left  to  the  will  of  the  mob ;  but  as  a  rule 
the  women  and  children  were  not  sought  for  murder 
in  the  later  massacres.  Almost  all  the  slaughtered 
bodies  were  destroyed  by  the  Turks  themselves. 
Very  few  aggressors  among  Mohametans  lost  their 


THE    ARMENIAN    MASSACRES.  209 

lives,  probably  not  more  than  1,000  in  all,  besides 
those  who  were  killed  in  the  Zeitoon  and  Sassoun 
struggles. 

Do 

For  the  sake  of  truth  and  humanity  it  must  be 
said  that  some  influential  Turks  defended  their  neigh- 
borhood  and  personal  friends,  and  gave  them  shelter 
and  provision  for  days;  and  some  of  them  dared  to 
express  their  disgust  against  this  unjustifiable  blood- 
shed. Some  of  the  murderers  are  reported  to  have 
felt  "pain  in  their  brains"  and  suffered  much  in 
their  imagination  if  not  in  their  conscience;  but  the 
great  majority  were  very  much  pleased,  yet  not  satis- 
fied, and  waiting  eagerly  for  other  orders  of  extermi- 
nating "  giaours, "  and  cleansing  the  country  from 
the  filthiness  of  "infidel  hogs,"  and  plainly  expressed 
their  sorrow  that  they  did  not  use  the  first  chance  as 
they  should. 


•nsCr&jflr 


CHAPTEE  XXVIII. 

Christendom's  attitude  towards  the  Armenian 

massacres. 

1.  The  Armenians  as  a  Nation  or  Church,  have 
no  immediate  connection  with  any  ruling  power  or 
stately  church.  The  idea  of  human  brotherhood 
does  not  yet  seem  to  have  very  strong  grasp  in  the 
hearts  of  men,  faintly  manifesting  its  power  over  the 
selfish  interests.  None  of  the  three  great  churches 
of  Christendom,  Greek,  Eoman  Catholic  and  Angli- 
can, has  any  special  interest  in  the  Armenian  church. 
The  Russian  church  is  rather  indifferent,  while 
the  Greek  and  Roman  churches  feel  a  decided  an- 
tagonism towards  the  Armenian  church,  though  call- 
ing  her  "sister  church."  As  to  the  denominational 
Protestantism,  nothing  can  be  said  definitely.  Her 
independence  from  the  State  should  not  place  her  in 
a  position  of  utter  indifference  and  heartlessness 
toward  the  cry  of  these  bleeding  Christians. 

2.  England's  Attitude  Toward  the  Armenian 
Massacres.  The  only  possible  explanation  of  Eng- 
land's inactivity  is  her  selfishness  and  fear.  If  we 
go  back  towards  the  beginning  of  this  century  we 
cannot  help  but  see  that  England  in  her  activity  in 
the  Eastern  question  showed  too  much  selfishness  by 
repeatedly  annulling  the  probable  results  of  Russia's 
invasions  on  the  soil  of  "the  sick  man  of  Europe," 

210 


Christendom's  attitude.  211 

and  by  supporting  the  " great  assassin''  of  ages  in 
his  barbarous  course  against  Christianity  and  human- 
ity. The  Crimean  war,  and  the  following  British 
transactions  in  the  East,  all  resulted  from  the  same 
selfish  and  jealous  policy.  In  the  last  Russo-Turkish 
war  Russia  had  reached  to  St.  Stefano,  only  a  suburb 
of  Constantinople,  and  the  Russian  officers  walked 
in  the  streets  of  this  historic  capital,  and  it  was 
thought  for  some  time  that  the  Turk,  gathering  his 
4 'bag  and  baggage,"  should  migrate  back  towards 
the  interior  of  Asia  Minor.  It  was  under  this  terror 
that  "the  crown-giver  of  all  the  kings  upon  earth, 
the  Sultan,"  hurried  to  sign  the  Treaty  of  St. 
Stefano,  one  of  the  terms  of  which  was  "Russian 
occupation  of  Armenia  until  the  promised  reforms 
were  practiced."  It  meant  nothing  less  than  the  co- 
ercion of  Turkish-Armenia,  and  consequent  libera- 
tion of  a  long-enslaved  Christian  people.  But  Eng- 
land tried  and  succeeded  in  annulling  this  treaty  by 
obliging  the  European  Powers  to  have  a  general  con- 
ference at  Berlin,  as  if  to  settle  the  Eastern  question, 
and  at  the  same  time  having  a  secret  convention 
(1878)  with  Turkey  (to  protect  her  in  case  of  Rus- 
sian attack)  and  getting  Cyprus  for  the  security  and 
facility  of  this  bargain.  In  all  these  transactions  the 
outward  pretext  was  "the  welfare  of  the  Eastern 
Christians,"  but  in  reality  the  dominating  project 
was  selfish  interest.  Russia  was  too  wise  to  ignore 
these  intrigues  and  too  cautious  to  repeat  the  same 
follies  again.  These  last  two  centuries  were  very 
remarkable,  with  the  open  antagonism  between  the 


212  ISLAM,  TURKEY  AND  ARMENIA. 

4 'Blind  Black  Mosgof"  and  "  Heathen  Turk,"  but 
Russia  has  now  changed  the  methods  of  carrying 
forward  her  policy,  and  adopted  England's  way — 
outward  friendship  and  inward  machination.  There- 
fore, she  did  not  do  anything  to  prevent  the  late 
Turkish  atrocities,  but  even  encouraged  the  Sultan 
by  petting  and  caressing  him. 

3.  The  Armenian  Relief  Work.  Among  these 
greatest  calamities,  and  blackest  transactions,  which 
have  blotted  the  glory  of  the  nineteenth  century  for 
eternity,  the  brightest  point  was  the  relief  movement 
seen  among  the  persons  and  private  churches  and  re- 
ligious societies,  largely  in  England  and  in  the  United 
States.  As  soon  as  the  sad  news  of  devastation  and 
need  reached  these  countries,  the  first  thought  of 
good-hearted  Christians  were  directed  to  a  practical 
sympathy,  and  considerable  sums  provided  and  sent 
to  the  region  of  horrors.  During  the  last  three  years 
a  total  sum  of  $150,000  was  collected  and  forwarded 
through  the  Red  Cross  Society  and  the  American 
Missionaries  in  Turkey.  Almost  every  church  in  the 
United  States,  without  denominational  distinction, 
united  in  this  blessed  act  of  charity.  Among  the  nu- 
merous relief  agencies,  the  American  Board,  the 
Armenian  Relief  Committees  in  large  cities,  the 
Women's  Christian  Temperance  Union,  the  Christian 
Endeavor  Societies,  the  "Christian  Herald,"  and  many 
others,  are  specially  praiseworthy.  Had  it  not  been 
for  this  timely  help,  the  number  of  the  starved  and 
the  degree  of  affliction  would  be  far  greater. 


Christendom's  attitude.  213 

Besides,  it  is  a  great  blessing  still  to  some  of  the 
widows  and  orphans  of  the  martyred  Christians  to  be 
under  the  shelter  and  instruction  of  local  and  tempo- 
rary orphanages  lately  established  in  various  centers 
of  Armenia,  and  conducted  by  the  American  Mission- 
aries and  German  Sisters. 

All  the  missionaries  in  Turkey,  being  perfectly 
assured  of  their  personal  safety,  stood  firm  in  their 
positions.  Most  of  them  have  written  detailed  re- 
ports, and  thus  helped  the  circulation  of  the  sad  news 
in  the  civilized  parts  of  the  world.  Many  of  them  did 
actual  work  among  the  stricken  families  and  churches, 
and  some  of  them  rightly  deserved  the  name  of 
"hero"  for  their  deepest  sympathy  and  generous 
shelter  and  self-sacrificing  help,  and  unfatigued 
labors  for  the  sufferers. 

Many  Armenian  refugees  found  great  help  on  their 
way  to  the  United  States — especially  in  France  and 
in  Switzerland — and  on  their  arrival  to  this  land  of 
liberty  they  received  temporary  shelter,  aid,  sympa- 
thy and  work  almost  everywhere  from  the  Christian 
men  and  women  who  unanimously  express  their  desire 
for  "something  to  be  done  to  save  the  long-suffering 
Armenian  nation,"  at  the  same  time  almost  always 
excusing  themselves  for  the  governmental  policy  of 
the  United  States,  as  if  "Monroe"  was  greater  than 
Jesus  Christ,  and  his  so-called  "Doctrine"  was  more 
sacred  than  the  principle  of  Universal  Love  ;  and  that 
politics  were  more  essential  than  the  everlasting 
Kingdom  of  Heaven. 


214  ISLAM,    TURKEY    AND    ARMENIA. 

The  temporal  benefit  of  the  above-mentioned  hu- 
manitarian movement  was  secondary  to  its  spiritual 
blessing  for  those  heavily  stricken  Christians.  The 
tearful  prayers,  the  encouraging  messages,  the  life- 
giving  presence  of  so  many  benevolent  Christian 
brethren  and  sisters,  helped  those  afflicted  people  to 
carry  their  burden  with  more  patience  and  to  meet 
death  with  more  courage. 

The  name  of  Miss  Frances  Willard  will  never  be 
forgotten  bv  the  Armenians  for  her  noble  deeds 
toward  the  Armenian  refugees  at  Marseilles,  France. 
An  Armenian  woman,  writing  of  Miss  Willard,  said: 
"A  precious  woman  of  Christ-like  heart,  has,  by  her 
tender  look  and  touch,  made  our  unbearable  sorrows 
lighter.  We  could  not  understand  her  words,  nor 
could  she  understand  ours,  but  we  understood  her 
tears,  which  flowed  freelv  for  us." 


CHAPTER  XXIX. 

THE    OUTCOME    OF    THESE    MASSACRES. 

The  late  Armenian  massacres,  far  from  being  a 
local  or  temporary  and  accidental  event,  have  their 
deeper  and  wider  effects,  that  touch  the  universal 
interests  of  the  world,  and  especially  of  the  Christian 
church;  We  are  very  anxious  to  bring  the  subject 
before  our  readers  as  the  subject  of  their  own  interest, 
from  the  following  point  of  view : 

1.  Islam  is  a  Destructive  Power,  Admitting  some 
good  principles  disclosed  in  the  Koran,  be  it  borrowed 
or  original ;  admitting  some  past  service  of  the  Arabs 
in  acting  as  birds  to  carry  the  seeds  of  Greek  phil- 
osophy to  other  parts  of  the  world;  admitting  its 
temporary  effect  upon  the  surrounding  heathen  tribes, 
in  extending  the  idea  of  one  God  (though  very 
erroneous  compared  with  the  evangelical  idea  of 
divinity),  yet,  as  a  whole,  its  influence  has  been 
detrimental  and  injurious  to  progress  and  Christianity. 

Besides,  Islam  is  not  a  dead  power.  Under  the 
hypocritic  appearance  of  humanity,  and  the  imitative 
mockery  of  civilization  of  Islam,  still  lies  the  same 
venomous  dragon  of  the  early  ages— to  ruin  the 
vitality  of  the  Christian  church;  and  whenever  it 
finds  an  opportunity  for  its  deadly  work,  it  is  eager 
and  able  to  act.  The  great  Queen  of  England  may 
feel  herself  happy  and  proud  for  the  millions  of  her 

215 


2L6  ISLAM,    TURKEY    AND    ARMENIA. 

Mohametan  subjects — as  a  little  girl  would  feel  for 
some  pretty  small  eggs  of  snakes.  May  the  Lord 
grant  that  she  may  see  her  mistake  before  the  season 
of  the  ripening  of  iniquity.  It  is  not  necessary  to  be 
a  prophet  for  the  prediction  of  a  near  future  outbreak 
of  a  united  Islam  against  a  divided  Christianity.  The 
Mohametans  themselves  are  conscious  that  their  end 
is  approaching  nigh,  and  that  a  great  and  last  conflict 
will  occur  between  themselves  and  the  "giaour" 
powers  of  the  world  before  Islam  is  driven  to  its 
former  source.  They  say,  "Sham  (Damascus  as  the 
capital  of  Islamic  regions)  was  the  first,  and  Sham 
will  also  be  the  last."  Islam  is  praying  daily  for  this 
final  conflict. 

The  unwise  policy  of  Christendom  is  to  give  them 
time  and  opportunity  to  carry  forward  their  long- 
cherished  ambition.  The  Sultan  of  Turkey  has  craft- 
iness and  advisers  enough  to  devise  plots  against 
"the  giaours"  who  are  trying  to  seize  his  alienee 
against  the  brother  nation.  In  the  history  of  Islam 
there  has  been  no  more  proper  time  to  score  a  victory 
upon  the  Christian  world.  Egypt  and  other  African 
territories,  India  and  Afghanistan,  Persia  and  Turkey, 
all  Mohametan  countries — and  all  offended  by  the 
policy  of  England — are  finding  good  help  in  the  anti- 
British  union  of  Russia  and  France  and  unwise  co- 
operation of  the  hot-headed  German  Emperor,  to  rise 
against  England  and  to  throw  off  her  yoke;  what 
then?  Just  what  would  be  the  destiny  of  a  lion- 
keeper  when  the  beast  became  excited  and  let  loose? 
This  is  not  a  political  dream,  but  a  fearful  reality, 


THE    OUTCOME    OF    THESE    MASSACRES.  217 

the  pains  of  which  is  already  begun  in  the  "Houses 
of  England." 

2.  England's  Influence  on  the  Eastern  Question  is 
Decreased.  There  was  a  time  when  the  English 
Ambassador  was  the  highest  authority  in  Constanti- 
nople, and  the  English  papers  governed  the  destiny 
of  the  Eastern  question.  Two  years  ago  British 
warships  could  enforce  the  Dardanelles  and  command 
before  the  walls  of  Bosphorus.  The  coward  "  Sov- 
erign  of  Turkey  "  was  constantly  watching  the  hori- 
zon with  his  field-glasses  to  see  the  smoky  trace  of 
the  "  Ingilis  "  ironclads.  The  crisis  has  passed,  the 
British  vessels  were  ordered  back  from  the  mouth  of 
the  Dardanelles.  That  was  the  decisive  victory  that 
Russia  gained  over  England,  without  firing  a  single 
gun.  Even  in  the  interior  the  common  people,  who 
know  nothing  about  the  geography  and  history  of 
England,  began  to  speak  against  her  as  the  "Cahbe 
Ingilis"  (Treacherous  English),  and  to  jeer  at  the 
Queen  and  her  Prime  Minister.  The  present  favorite 
of  the  country  is  Russia,  once  "the  Blind  Mosgof, 
the  Black  Infidel." 

In  the  arena  of  Eastern  question  Russia  organized 
the  play,  Turkey  acted,  Armenia  suffered  and  England 
lost.  The  writer  is  not  of  the  opinion  that  it  is  too 
late  for  England,  though  far  more  difficult  than  ever, 
to  rush  into  the  field  and  save  the  present  and  future 
generations  from  the  calamity  which  will  follow  the 
unnatural  union  of  Turkish  Mohametanism  and  Rus- 
sian orthodoxism. 


218  ISLAM,    TURKEY    AND    ARMENIA. 

The  loss  of  the  English  Government  means  the  loss 
of  the  Anglo-Saxon  influence,  something  far  more 
preferable  than  the  selfish  and  avaricious  policy  of  the 
government,  or  rather  of  the  millionaires,  who,  having 
credited  treasures  to  Turkey,  do  not  want  to  lose  their 
interest,  even  if  it  costs  the  blood  of  the  Armenian, 
or  any  other  nation.  The  loss  of  the  Anglo-Saxon 
influence  means  the  loss  of  Christian  civilization. 
Russia,  with  her  despotic  policy  of  the  Middle  Ages, 
will  be  too  glad  to  grasp  the  staff  of  the  church 
universal  and  drive  the  nations  back  to  the  dark 
centuries. 

3.  Christianity  is  Passing  a  Test.  This  is  the 
most  delicate  and  inevitable  phase  of  the  question, 
and  worthy  to  be  considered.  What  have  the  Christian 
nations  of  the  world  done  to  save  those  who  have 
suffered  because  of  their  Christianity ;  and  what  are 
they  going  to  do  to-day  to  better  their  condition, 
which  is  more  dangerous  and  deplorable  now  than 
ever?  Experience  of  the  last  Greek  war  encouraged 
the  Turk  in  his  bloodshed  and  brutality,  and  discour- 
aged the  Christian  element  of  the  country,  especially 
the  Armenians  who,  living  largely  in  the  interior,  have 
little  connection  with  the  surrounding  countries. 
"  Well,  it  is  the  business  of  the  governments  to  act," 
is  the  answer  of  Christian  people  and  ministry.  If  so, 
then  what  is  the  mission  of  the  church?  What  has 
been  the  influence  of  the  Christian  church  upon  the 
governments  ? 

What  can  the  Armenians  think  about  their  pow- 
erful  and   inactive   fellow   Christians?       What   can 


THE    OUTCOME    OF    THESE    MASSACRES.  219 

the  Armenian  ministers  tell  to  their  smitten  and 
scattered  flock  when  they  inquire  about  the  cause  of 
their  long  neglect?  What  would  you  think  if  you 
had  fallen  into  the  hands  of  a  wolf,  and  seen  your 
older  and  stronger  brothers  stand  by  with  folded 
arms  and  watch  your  agonies  in  cold  blood? 

The  financial  relief  was  necessary  and  exceedingly 
helpful  in  its  time ;  but  who  does  not  know  that  the 
Armenian  needs  something  more  and  something 
different?  If  the  little  bread  given  by  a  few  Chris- 
tians is  taken  as  the  full  satisfaction  in  the  con- 
science of  Christendom,  we  are  regretfully  obliged  to 
disturb  the  tranquility  of  that  conscience,  and  solemn- 
ly declare  before  God  and  men  that  Armenia  needs 
more  than  a  morsel  of  bread.  What  greater  need  has 
ever  been  shown  to  the  Church  of  Christ  to  supply? 
What  more  sacred  cause  was  ever  presented  to  the 
spiritual  soldiers  of  the  heavenly  kingdom  to  pray  and 
to  fight  for? 

Going  one  step  further,  what  are  the  Mohametans 
thinking  about  the  sincerity  of  Christian  fellowship, 
and  about  the  essence  of  Christian  religion?  Many 
Turks  were  heard  to  cry,  even  at  the  moment  of  their 
most  bloody  deeds,  "Now!  where  is  your  Christos? 
Let  him  come  and  take  you  out  of  our  hands !  ' '  and 
the  helpless  victims  groaned  in  their  souls  and  said 
"My  God !  why  hast  Thou  forgotten  me?  '  This  is 
something  that  the  enemies  of  Christianity  would 
gladly  grasp  and  use  it  against  Christianity.  This  is 
something  that  true  and  zealous  Christians,  the  advo- 
cates and  protectors  of  our  holy  doctrines,  must  take 


220  ISLAM,    TURKEY    AND    ARMENIA. 

into  consideration,  and  act  according  to  their  responsi- 
bility; knowing  that  God  will  never  do  His  part  if 
human  agents  fail  in  their  parts. 

4.  The  Most  Remarkable  Outcome  of  these  mas- 
sacres is  the  manifestation  of  Christian  life  in  the 
old  Armenian  church.  Until  recent  times  the 
majority  of  the  civilized  people  had  a  vague  idea  of 
this  Eastern  nation.  The  last  massacres  taught 
the  world  about  the  faith  and  perseverance  of  that 
ancient  Christian  church.  During  the  fiendish  and 
wholesale  slaughter  of  a  few  months  100,000  strong 
and  noble  men  gave  their  lives  for  the  sake  of 
humanity  and  religion ;  though  they  knew  perfectly 
well  that  by  a  single  repetition  of  the  short  Moham- 
etan  creed  they  could  be  reckoned  "Believers,"  and 
the  law  of  Koran  would  protect  them  from  every 
harm.  The  majority  of  the  killed  were  offered  the 
choice  of  Islam  or  the  sword ;  even  some  were  urged 
by  their  Mohametan  friends  and  neighbors  simply  to 
repeat  that  one  word  and  be  saved.  But  they  were 
not  willing  to  do  this.  Not  a  single  Gregorian  priest 
among  the  eighty-four  that  were  killed  with  most 
torturous  deaths  was  willing  to  be  an  evil  example 
before  their  flocks,  who  were  waiting  to  follow  his 
footsteps.  Twenty-one  Protestant  ministers  chose  a 
martyr's  destiny  rather  than  a  Mohametan  name,  some 
of  them  leaving  their  motherless  children  behind 
them.  Catholic  ministers  were  dismembered  and 
tortured  to  death,  still  clinging  to  the  faith  of  the 
cross.  A  poor,  good  man  was  seized  by  the  mob 
and  brought  out  of  his  shop  upon  the  street  to  be 


THE    OUTCOME    OF    THESE    MASSACRES.  221 

butchered  like  a  sheep.  The  Turkish  neighbors  tried 
to  persuade  him  to  accept  Islam  and  be  saved.  "You 
are  a  harmless,  meek  man  ;  we  will  take  you  from  the 
mob  if  you  will  only  say  that  you  accept  Islam,  and 
afterwards  you  can  pursue  your  Christian  life."  He 
asked  two  minutes  to  think.  It  was  granted  as  an 
exceptional  favor.  He  at  once  knelt  down  upon  the 
cold  stone  to  use  these  two  last  minutes  in  communion 
with  his  beloved  Savior,  and  then  put  his  head  under 
the  bloody  axe,  saying :  "  I  cannot  deny  my  beloved 
Jesus."  While  he  was  struggling  in  his  blood  his 
wife  was  killed  at  home,  and  four  little  children  were 
left  orphans.  The  only  son  of  a  widow  was  killed 
and  the  headless  body  was  brought  home  after  three 
days  by  a  few  neighboring  friends;  and,  when  the 
mother  learned  that  her  son  wTas  slain  because  he 
would  not  deny  his  Lord,  she  knelt  beside  him  and 
kissed  his  blood-stained  hand,  and  said,  with  flowing 
tears:  "  Rather  so,  my  beloved  son,  than  to  see  you 
deny  our  blessed  Jesus!  '  "Blessed  are  the  dead 
who  die  in  the  Lord." 

Following  is  the  English  translation  of  an  Armenian 
mother's  letter  to  her  son  in  the  United  States: 

"My  Dear  Son:  Our  silence  could  not  be  pre- 
vented. We  live  and  die  clinging  to  the  cross. 
Thank  God  for  your  safety.  Read  Psalm  seventy- 
nine  and  know  of  us.     Pray  for  us." 


222  ISLAM,    TURKEY   AND    ARMENIA. 


ARMENIA. 


t  4  A  RMENIA,  0  Armenia ! 
**■     Will  nations  heed  thy  cry, 

Or  must  thou  feel  the  Moslem's  steel 
Till  all  thy  people  die? 

Thy  land  that  once  held  Eden, 

Where  Adam  went  to  dwell, 
The  savage  Turk  by  fearful  work 

Hath  made  it  now  a  hell. 

Where  Noah's  mighty  mountain 

Uplifts  its  ancient  head, 
And  views  a  plain  piled  high  with  slain, 

Armenia's  martyred  dead ! 

Where  maidens,  Christian  maidens, 

Knelt  down  to  fiendish  Kurds, 
And  on  the  air  they  breathed  a  prayer 

We  dare  not  frame  in  words. 

A  prayer  that  even  a  savage 

Might  listen  to  with  pain, 
As  daughters  fair  with  bosoms  bare 

Begged  simply  to  be  slain. 

To  woman's  prayer  was  answered 

A  demon's  mocking  laugh, 
And  then  the  knife  that  ended  life 

Seemed  kinder  far  by  half. 

O  chivalry  of  England ! 

Of  Europe !     Of  the  earth ! 
Your  swords  should  flash,  your  cannons  crash, 

For  human  right  and  worth. 

Ought  Turkish  tigers  shepherd 

This  primal  Christian  fold, 
And  boast  of  crimes  unnumbered  times, 

Too  awful  to  be  told? 

Wake,  lion-hearted  Richard ! 

Shake  off  the  clingiDg  sod ! 
And  once  again  lead  Christian  men 

Against  these  foes  of  God," 


INDEX. 

Chapter  I.  Page 

The  Beginning  of  Islam  or  Mohametanism 11 

Chapter  II. 
The  Koran,  the  Sacred  Book  of  Islam 17 

Chapter  III. 
Non-Mohametans  in  the  Sight  of  Islam 31 

Chapter  IV. 
The  Five  Religious  Duties  of  Islam 39 

Chapter  V. 
The  Mohametan  Theological  Schools 47 

Chapter  VI. 
Dervishes  and  Mufties  the  Two  Religious  Classes 56 

Chapter  VII. 
Geographical  and  Historical  Sketches  of  Armenia 62 

Chapter  VIII. 
The   Armenian  Church 68 

Chapter  IX. 
Religious  Persecutions  of  the  Past  Ages 75 

Chapter  X. 
General  Characteristics  of  the  Armenian  Race 81 

Chapter  XI. 
Armenian  Customs  in  Marriage 87 

Chapter  XII. 
The  Armenians'  Condition  in  the  First  Half  of  This  Century     93 

Chapter  XIII. 
Sketch  of  Turkish  History 100 

Chapter  XIV. 
The  Capture  of  Constantinople 107 


INDEX.— Con. 

Chapter  XV.  Pag? 

The  Greatest  Extent  of  the  Turkish  Empire 113 

Chapter  XVI. 
Turkish  Government  and  the  Christian  Subjects 120 

Chapter  XVII. 
Turkish  Taxes  and  the  Mode  of  Collecting 127 

Chapter  XVIII. 
The  Abuses  in  Turkish  Rule 133 

Chapter  XIX. 
The  Turkish  Censorship : 140 

Chapter  XX. 
Turkish  Harem 146 

Chapter  XXI. 
Turkish  Common  Schools 155 

Chapter  XXII. 
Turkish  Higher  Schools - 162 

Chapter  XXIII. 
Turkish  Life  and  Customs 168 

Chapter  XXIV. 
The  Causes  that  Led  to  the  Armenian  Massacres 178 

Chapter  XXV. 

Preliminary     Steps  Taken    by   the    Turkish    Government 

Towards  the  Armenian  Massacres 185 

Chapter  XXVI. 
So-called  Armenian  Revolutionists 193 

Chapter  XXVII. 
The  Armenian  Massacres 198 

Chapter  XXVIII. 
Christendom's  Attitude  Towards  the  Armenian  Massacres.     210 

Chapter  XXIX. 
The  Outcome  of  these  Massacres .--_ — 215 


H    91      80      * 


*    •  o,  ^ 


*    ^       A 


v       » l  "° '      ^ 


r.   ^  ^    /.taWa>        .^   .* 


w 


•     4?    ^      • 


V 


A°* 


f++ 


o 


0    m  0 


A  <*      ♦^«o^'%      >v  ^ 

A  v^        •  *        A^  «u 

o         jjy  c  °  h  •  ♦   <**         cr  <  • w '  *  ♦     o 


-.O-T*. 


.4  0,